The Life of Imam Ali Bin Muhammad Al Hadi

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The Life of Imam Ali bin Muhammad Al‐Hadi

Author

:

Baqir

Shareef

al‐

Qurashi

Introduction

Dedication

His birth and upbringing

Aspects of

his

personality

His supplication after the Fajr Prayer

His knowledge and sciences

A conscious one is not to reoffer prayer

Impossibility of describing Allah

Samples from

his

supplications

The virtue of the Prophet and Ali

His companions and the narrators of his traditions

27. Ayyub bin Noah bin Duraj

60. Dawud bin al‐Qassim al‐Ja’fari

94. Ali

bin

Abdul

Ghaffar

133. Muhammad bin Sulayman al‐Jallab

Imam al‐Hadi in Samarra’




Al‐Mutawakkil invites ibn as‐Sikkit to try the imam

Breaking into the Imam’s house

The imam’s prayer against al‐Mutawakkil

The age of the Imam

Destroying the tomb of Imam Husayn

To the Paradise

Introduction

We are before an imam of the Ahlul Bayt (peace be upon them) who filled the world with

their virtues and sciences, devoted their lives to Allah, and were loyal to the truth in the full

sense of loyalty. He is the tenth imam; Ali al‐Hadi (a.s.) whose name is like his grandfather’s;

Ameerul Mo’mineen (a.s.), the pioneer of wisdom and social justice in the earth. Imam al‐Hadi

(a.s.) was like his grandfather in asceticism and in giving his back to the material pleasures. It

was never mentioned that he had followed any fancy or submitted to any desire that was

away from

the

truth.

He

had

preferred

the

obedience

of

Allah

to

everything

else.

He

was

so

fond of his Lord that he spent his nights worshipping, supplicating, and invoking Allah the

Almighty.

His faith in Allah reacted inside his deep and essence until it was one of his most prominent

qualities and constituents. Many exalted supplications, wise invocations, and wonderful

maxims in monotheism were related from him showing that he was one of the first leaders

who raised the torch of guidance and faith in the earth.

Allah had endowed the imams of the Ahlul Bayt (a.s.) with knowledge, wisdom, and virtues

that He

had

never

endowed

anyone

else

of

His

people

with

at

all.

The

great

knowledge

and

sciences that were transmitted from them were a source of pride. The young and old of the

infallible imams (a.s.) have been distinguished with this phenomenon. Imam al‐Jawad (a.s.)

assumed the religious leadership and the general authority of the nation since his early years.

He was just seven years and some months of old. He was asked about the most complicated

philosophical, theological, and jurisprudential questions and he answered them all as if he

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was an expert scholar though he was a child yet. Of course, there is no justification for that

except that which the Twelver Shia believe that Allah has endowed the infallible imams (a.s.)

with extraordinary powers of knowledge and sciences as He has endowed His Arch‐Prophets

with.

As Imam

al

‐Jawad

(a.s.)

was

the

wonder

of

the

world

with

his

talents

and

geniuses,

so

was

his

son Imam Ali al‐Hadi (a.s.). Imam al‐Hadi (a.s.) was yet too young when he was afflicted with

the death of his father. The ulama and jurisprudents of the Shia, who were so cautious in the

matter of imamate, referred to him and researched as far as they could and with utmost

accuracy on the matter of imamate. When they found the definite proofs on his imamate,

they believed in him. They did not let themselves be carried away by passions or fancies in

that, but they saw that they were responsible for that before Allah because imamate for them

is one of the bases “usul” of religion.

Anyhow, the ulama and jurisprudents of the Shia asked Imam al‐Hadi (a.s.), while he was yet

too young, about different branches of knowledge and he answered them with answers of an

expert that made them believe in his imamate. This made them more faithful and certain of

what they believed that an imam must be the most knowledgeable one of his time with no

difference whether young or old.

The knowledge, virtue, and delving into the sciences of the Qur’an and the Sunna of Imam al‐

Hadi (a.s.) astonished the minds and made meetings and sessions in all sides of the Muslim

world busy talking about his unlimited scientific treasure.

Great numbers of Muslims believed in the imamate of Imam al‐Hadi (a.s.) and found it

obligatory on them to follow and obey him. Great monies of legal dues that must be given to

the imam were carried to him besides presents and donations Muslims offered to him.

Investigators and policemen reported that in detail to al‐Mutawakkil, the Abbasid caliph, who

was the bitterest enemy of the Alawids and their followers the Shia. The caliph became so

angry and was filled with grudge. He ordered Imam al‐Hadi (a.s.) to be carried to “Surra Men

Ra’a”.[1] He imposed house‐arrest on him there to watch all his activities, know his followers,

and prevent monies from coming to him. He prevented scholars and narrators from

associating with him. Imam al‐Hadi (a.s.) suffered too much during the reign of al‐Mutawakkil

who ordered his men from time to time to search the house of Imam al‐Hadi (a.s.) and carry

the imam (a.s.) however he was. Once, Imam al‐Hadi (a.s.) was brought to the meeting of al‐

Mutawakkil while glasses of wine were here and there, songsters and songstresses sang with

their musical instruments and al‐Mutawakkil, the caliph, was drunken and surrounded by

groups of singers and dalliers. Imam al‐Hadi (a.s.) neither respected him nor feared his

authority but began advising and reminding him of the afterlife and criticizing the state of

dalliance, amusement, and pleasure he was in. We shall detail that later on inshallah.




[1] Samarra’, the capital of the Abbasid State at that time.

Imam al‐Hadi (a.s.) was the only representative of the front of opposition to the Abbasid rule,

and one of the prominent leaders of the nation who struggled against tyranny and

oppression. He

took

a brave,

strict

situation

against

the

kings

of

his

age.

He

did

not

associate

with anyone of them and he preferred to be away from them. Therefore, they had grudge and

enmity against him and faced him with severity and violence.

If Imam al‐Hadi (a.s.) had humored or flattered the kings of his age, they would not have

imposed house‐arrest on him in Surra Men Ra’a, or the economical blockade that had led him

to critical insolvency, or prevented him from meeting his followers. Imam al‐Hadi (a.s.)

preferred the consent of Allah and the advantage of the nation to anything else; therefore he

turned away from those kings who imposed their authorities by force and oppression. We

shall give in this book a clear picture on their policies and lives quoted from the most reliable

sourcebooks of history.

Not only Imam al‐Hadi (a.s.) was afflicted with the Abbasid kings of his time, but all Muslims

were afflicted with them. The Abbasids played with the principles of religion and no shadow

of Islam remained as it was during their reigns. They exploited the economy of the nation to

satisfy their pleasures. They spent the wealth of Muslims wastefully on singers and dalliers.

Their red nights in Baghdad and Samarra’ were full of all that which Allah had prohibited. They

absolutely turned their backs to the Islamic principles and indulged in pleasures and lusts.

The study of an age is one of the systematic researches in studying the life of one who lives in

that age, because it uncovers the important sides of the intellectual, social, and political life of

that age. In the light of this fact, we have to study the age of Imam al‐Hadi (a.s.) and cover all

its sides because it had influence on the life of Imam al‐Hadi (a.s.).

The age of Imam al‐Hadi (a.s.) was rife with terrible events, the most prominent one of which

was the dominance of the Turks over all the affairs of the state and their possessing of the

general economy to a degree that the Abbasid kings had no influence and were away from all

the interior and foreign affairs of the state. When the Turks were pleased with the Abbasid

caliph, they kept him in his position and when they were not, they deposed or killed him. Due

to that, the nation faced dangerous crises because the Turks were not well‐qualified to rule

and to run the political affairs of the state for they were nomads with no civilization or

administration.

The book mentions the companions of Imam al‐Hadi (a.s.), his disciples, and the narrators of

his traditions. I think I am the only one who has studied the lives of the infallible imams (a.s.)




in this way, because the modern studies have paid no attention to this side or ignored it at all.

As I think, studying this side completes the study of the life of the imam because it shows the

aspects of his intellectual and cultural life and the extent of his relation with people and

people’s relations with him. At the same time, there is important information about the imam

that has not been mentioned in the books of biographies that have studied his life but

mentioned within

the

biographies

of

his

companions.

This book is not the first that has been written on the life of Imam al‐Hadi (a.s.). Allama Sheikh

Thabeehullah has written in detailed about him. He has assigned the third volume of his

encyclopedia “Ma’athir al‐Kubara” on Imam al‐Hadi (a.s.) when talking about the city of

Samarra’. Also Professor Abdurrazak Shakir al‐Badri ash‐Shafi’iy has written a book called “The

life of the tenth Imam Ali al‐Hadi”. I think that what has been written on this great imam,

including this book, does not cover all his virtues, works, and concerns but it sheds lights upon

the aspects of his great personality that was the continuity of the lives of his fathers who had

all virtues and nobilities of the world.

I find it my duty, at the end of this introduction, to acknowledge the favor and record my

great appreciation to His Eminence, my brother, grand Allama Sheikh Hadi Sharif al‐Qurashi

(may Allah bless him) for his sincere help in writing this book. He reviewed many sources

including some encyclopedias such as “Wassa’il ash‐Shia” and others and offered me much

information on the life of Imam Abul Hasan al‐Hadi az‐Zakiy (a.s.). I pray Allah to reward him

with the best as sincere prayer from a brother for his brother.

Holy Najaf

Baqir Sharif al‐Qurashi

Dedication

To the

pioneer

of

wisdom

and

social

justice

in

the

earth,

To the thinking mind of humanity,

To the guardian of the Messenger of Allah (blessing and peace be upon him), his companion and

friend Ameerul Mo’mineen, peace be on him,




I offer, with all pride and faith, this humble work that I have had the honor of studying the life of

his grandson Imam Ali al‐Hadi (peace be upon him), the renovator of Islam, hoping it will be

accepted to be a supply to me on the day when I shall meet my Lord.

The Author

His birth and upbringing

Imam al‐Hadi (a.s.) was a pure branch from the tree of prophethood and a shiny bough from the

tree

of

imamate.

By

him

and

his

fathers

Allah

has

consolidated

Islam

and

exalted

monotheism.

Before talking about the aspects of his great personality, we talk about his pure origin, birth, and

upbringing.

The origin and the birth

His father

The father of Imam al‐Hadi (a.s.) was Imam Muhammad al‐Jawad bin[1] Ali bin Musa bin Ja’far bin

Muhammad bin Ali bin al‐Husayn bin Ali bin Abu Talib (peace be upon them). It is the most

exalted lineage in Islam. Humankind, throughout all its ages, has never had a lineage more

honorable and more exalted than this lineage that has lit the world with the essence of Islam and

faith. From

this

great,

honorable

family

Imam

al

‐Hadi

(a.s.)

came

to

the

existence.

His

father,

Imam al‐Jawad (a.s.), was the wonder of the world through his talents and geniuses. He, after the

death of his father Imam ar‐Redha (a.s.), assumed the general religious authority and leadership

of the nation while he was seven years

[1] Bin means “son of” and bint means “daughter of”.

and some months. The Abbasid government seized this opportunity and charged Yahya bin

Aktham, who was one of the great ulama at that time, to test Imam al‐Jawad (a.s.) and refute him

so that the fact that the imam was the most knowledgeable one of his age, which was and is one

of the basic elements in the Shiite doctrine, would come to nothing. Yahya asked Imam al‐Jawad

(a.s.) before

a big

crowd

of

scholars,

viziers,

and

officials

of

the

Abbasid

government

about

a

jurisprudential question and Imam al‐Jawad (a.s.) ramified the question into many branches.

Yahya was astonished and he felt a failure and acknowledged the exceptional scientific abilities of

Imam al‐Jawad (a.s.). The news of this event and of others circulated in the meetings of Baghdad

and everywhere.




His mother

Before we talk about the mother of Imam al‐Hadi (a.s.) we would like to say, as we have said

many times before, that Islam has adopted the unity of society and struggled against all the

means that might lead to disagreement or break that unity. In the light of this fact, the imams of

the Ahlul

Bayt

(a.s.)

walked.

They

did

not

differentiate

between

the

White

and

the

Black.

They

got

married to bondmaids in order to do away with all kinds of racial segregation. Imam Ali bin al‐

Husayn Zaynul Aabidin (as‐Sajjad) (a.s.) got married to a bondmaid who gave birth to Zayd the

eternal martyr, and Imam Muhammad al‐Jawad (a.s.) got married to a bondmaid who gave birth

to Imam Ali al‐Hadi (a.s.).

Imam al‐Jawad (a.s.) bought this bondmaid and he himself educated her. She lived in the house of

imamate with the Alawid women, the daughters of the messenger of Allah (a.s.), who were the

example of honor, chastity, and purity. She was affected by their conducts and devoted herself to

worship Allah. She spent her nights worshipping and reciting the Book of Allah.[1]

[1] Refer to Uyoon al‐Mu’jizat.

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It sufficed her that she had given birth to a master from the masters of Muslims and an imam

from the Ahlul Bayt (a.s.) whom Allah has made safety and deliverance for people.

Historians disagreed on her name. Here are some of the names as mentioned by historians:

1. Sumana al‐Maghribiyya[1] and known as Lady Ummul Fadhl[2]

2. Mariya al‐Qubtiyya[3]

3. Yadash[4]

4. Haweet[5]

There are other sayings but the detailing in this point is not so important to the subject.

Great newborn baby

Ali al‐Hadi (a.s.) was born in Siriya[6] in Yathrib (Medina)[7] and by this birth the world was

delighted. No one had ever been born in that age more pious, more devoted, or more

knowledgeable than him at all. He inherited all qualities of good, honor, and nobility.




Ceremonies of the birth

Imam al‐Jawad (a.s.) performed the certain rituals for his blessed newborn son. He performed

azan in his right ear and eqama in the left, circumcised him on the seventh day after the birth, cut

the hair of his head, gave silver, as much as the weight of the hair, to

[1] Tathkiratul

Khawas,

p.39.

[2] Bihar al‐Anwar, vol.13 p.126, ad‐Durr an‐Nadheem.

[3] Bahr al‐Ansab, p.35.

[4] Mir’at az‐Zaman, vol.9 p.553 (manuscript).

[5] Tareekh al‐A’imma, p.16.

[6] A village established by Imam Musa al‐Kadhim (s) about three miles from Medina.

[7] Al‐Ittihaf bihubil Ashraf, p.67, Jawharatul Kalam fee Madh as‐Sadah al‐A’lam, p.151.

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the poor, and slaughtered a ram as aqiqa[1] as it was usual for the imams of the Ahlul Bayt (a.s.)

with their children when being born.

Birth date

Most of historians agreed that Imam al‐Hadi (a.s.) was born in 212 AH[2] and it was also said that

he was born in 214 AH[3] but they disagreed on the month and day of birth. Here are some of

their sayings:

1. He was born on the twenty‐seventh of Thul Hijja.[4]

2. He was born on the thirteenth of Rajab.[5]

3. He was born on Monday, the third of Rajab.

4. Some sources mentioned that he was born in Rajab but without mentioning the day. It has

been mentioned in some du’as (supplications) that, “O Allah, I ask You by the ones born in Rajab,

Muhammad bin Ali the second and Ali bin Muhammad al‐Muntajab”.

Some historians did not mention the month and the day of his birth but said he was born in

Medina.[6]

His name




His father Imam al‐Jawad (a.s.) named him Ali like the blessed name of his two great grandfathers

Ameerul Mo’minin Imam Ali (a.s.) and Imam Ali bin al‐Husayn Zaynul Aabidin (a.s.). He resembled

his grandfather Imam Ali (a.s.) in eloquence and

[1] Aqiqa is the name of the sacrifice on the seven day after the birth of a child.

[2] Usul al‐Kafi, vol.1 p.497, al‐Irshad, p.368, A’yan ash‐Shia, vol.4 p.252.

[3] Al

‐Ittihaf

bihubil

Ashraf,

p.67,

Jawharat

al

‐Kalam,

p.151,

Mir’at

al

‐Janan,

vol.2

p.159,

Tareekh

al‐Khamees, vol.2 p.321.

[4] A’yan ash‐Shia, vol.4 p.252.

[5] Tareekh al‐Khamees, vol.2 p.321, Mir’at al‐Janan, vol.2 p.159.

[6] Al‐Ittihaf Bihubil Ashraf, p.67.

rhetoric and his grandfather Imam Zaynul Aabidin in piety, worshipping, and asceticism.

His surname

Giving a surname to a child was a kind of honoring which helped his personality grow well towards

perfection. The infallible imams (a.s.) noticed this important fact and therefore, they surnamed

their children in their early childhood. The Arabs were proud of surname.

Imam al‐Jawad (a.s.) surnamed his son Imam al‐Hadi (a.s.) as Abul Hasan which was the same as

the surnames of his two grandfathers Imam Musa al‐Kadhim (a.s.) and Imam ar‐Redha (a.s.).

Narrators differentiated between these three imams in this surname by saying Abul Hasan the

First (Imam Musa al‐Kadhim), Abul Hasan the Second (Imam ar‐Redha), and Abul Hasan the Third

(Imam Ali al‐Hadi).

His epithets

His epithets expressed the high qualities he had. His epithets are as follows:

1. An‐Nasih (loyal); he was called so because he was the sincerest advisor to the nation.

2. Al‐Mutawakkil (reliant on Allah); he disliked this epithet and ordered his companions not to call

him with it. I think he hated this epithet because it was the epithet of the Abbasid caliph Ja’far al‐

Mutawakkil who had bitter grudge, spite, and enmity towards the Ahlul Bayt (a.s.).

3. At‐Taqiy (pious, devout); he was called so because he feared Allah and turned to Him. Al‐




Mutawakkil, the tyrant Abbasid caliph, tried his best to attract Imam al‐Hadi (a.s.) to the fields of

amusement and debauchery but he failed.

4. Al‐Murtadha (being pleased with by Allah); it was his most famous epithet.

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5. Al‐Faqeeh (jurisprudent); he was the most aware of his age in jurisprudence and he was the

authority that jurisprudents and scholars referred to.

6. Al‐Aalim (knowledgeable); he was the most knowledgeable one of people at that time not only

in the Islamic laws, but all branches of knowledge and sciences.

7. Al‐Ameen (trustee on religion and life)

8. At‐Tayyib (generous, good‐hearted, good‐natured…)

9. Al‐Askari (military); he was called so because he resided in Surra Men Ra’a (Samarra’) which

was called al‐Askar.[1]

10. Al‐Muwadhdhih (explainer of the verdicts of the Holy Book and the Sunna)

11. Ar‐Rasheed (wise, prudent); he was called so because he was the wisest and most prudent of

his time.

12. Ash‐Shaheed (the martyr) because he was martyred at the hands of the enemies of Allah.

13. Al‐Wafiy (loyal); he was the most loyal of his people, and loyalty was an element of his

personality.

14. Al‐Khalis (pure from every defect and bad)

His lineaments

He was brown[2] like his father Imam al‐Jawad and grandfather Imam ar‐Redha (peace be upon

them). Narrators described that he was black‐eyed, with thick hands, wide chest, hooked nose,

pretty face, and good body odour. He was stout in body like his grandfather Imam Abu Ja’far al‐

Baqir (a.s.), neither short nor




[1] It is mentioned in Umdat at‐Talib, p.188 and Ilal ash‐Sharayi’, p.241, that the quarter where

Imam al‐Hadi (s) lived was called Askar and therefore he was called al‐Askari.

[2] Noor al‐Absar, p.164, Bihar al‐Anwar, vol.13 p.127, Jawharat al‐Kalam, p.151.

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tall, with wide shoulders, big organs[1]…straight stature.[2]

His charm

Imam al‐Jawad (a.s.) resorted to Allah the Almighty to protect his son Imam al‐Hadi (a.s.) from

troubles and adversities of time and from every evil. Every day he charmed him with this du’a that

showed his devotedness to Allah:

“In the name of Allah, the Beneficent, the Merciful, there is no power save in Allah, the Exalted,

the Great. O Allah, the Lord of angels and Gabriel, prophets and messengers, the Omnipotent over

the inhabitants of the heavens and the earth, and the Creator and Possessor of everything,

protect me from the harm of our enemies, and whoever wants to do us wrong from the jinn and

human beings. O Allah, blind their eyes and hearts and make between us and them screen, guard,

and defender. You are our Lord and there is no power and might save in Allah. On Him we have

relied and to Him we have turned and He is the Mighty, the Wise. O our Lord, save us from every

evil, and from the evil of every living creature you have control on, and from the evil of everything

that calms down on the day and the night, and from every bad, and from the evil of every

evildoer. O Lord of the worlds and the Lord of messengers, have blessings on Muhammad and all

his progeny and favor Muhammad and his progeny with the best of everything, and there is no

power save in Allah, the High, the Great. In the name of Allah, and in Allah I believe, and from

Allah I seek protection, and to Allah I resort, and with Allah I seek refuge, and by the glory and

might of Allah I seek protection from the devils of the humans and the jinn, and from their

footing, knighting, and running, and from their cunning and evil, and from the evil of what they do

under night and under day, from far and from near, and from the evil of the present and the

absent, and of the witness and the visitor alive or dead…and from

[1] Ma’athir al‐Kubara’ Fee Tareekh Samarra’, vol.3 p.20.

[2] Jawharat al‐Kalam, p.151.

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the evil of far people and close people, and from the evil of my self in its obsession, and from the




evil of the devils, and the sense, touch, and dubiosity, and from the envy of the jinn and the

humans.

And by the name, which the throne of Balqis[1] shook for, I protect my religion and self, and all

those under my care from the evil of every figure or imagination, whiteness or blackness, statue

or appearance,

ally

or

not

ally

of

whatever

dwells

in

the

air,

cloud,

darkness,

light,

shadow,

hot,

cold, seas, plains, badlands, ruins, building, hills, marshes, moors, churches, graveyards (of

Christians), deserts and cemeteries, from the emanating who appear in the night and disappear

on day, evening and morning, afternoon and sunset, and from the suspicious and accusers, and

the talebearers in the night, the devils, the Pharaohs, Satan, and from their soldiers, wives, tribes,

and clans, and from their backbiting, slandering, expectoration, maligning, magic, beating, playing,

deceit, and from the evil of every wicked of magicians, the jinn, their wind, and all what they

generate…and from the evil of every wicked coming or going, accidental or resisting, calm or

moving, and the beating of a vein, and headache and fever…and from the evil of every living

creature you have power on, You are on Right Path. O Allah, have blessing on Muhammad and the

progeny of Muhammad and much peace…’

Imam al‐Jawad (a.s.) fed his great newborn son with this du’a so that he would receive live with

confidence that the power which ran and managed this universe was but Allah the Almighty, the

Creator of everything and the Maker of life and whatsoever else than Him had no power. Imam al‐

Jawad (a.s.) planted in his son the absolute faith in the powers of Allah, and taught him that

resorting must be only to Allah Who saved from all misfortunes and distresses.

[1] She was a sovereign on Yemen.

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His upbringing

Imam al‐Hadi (a.s.) grew up in a family different from all families in its noble conducts, high

morals, and lofty virtues. Their young revered the old and the old respected the young. Historians

mentioned wonderful pictures from the high conducts of the members of this great family. They

said that Imam al‐Husayn (a.s.) did never talk before his brother Imam al‐Hasan (a.s.) as a kind of

reverence. They said that Imam Zaynul Aabidin (a.s.) did not eat with his mother or nursemaid for

fear that he might eat something that his mother or nursemaid had looked at to pick and then he

might be undutiful to her. These morals were like the morals of the prophets that were and are

not found in other than this great family.

Imam al‐Hadi (a.s.) grew up under the wing of his father Imam al‐Jawad (a.s.) who was the




wonderful example of virtues and high morals. Imam al‐Jawad (a.s.) shed lights from his soul on

his son and planted his virtues into him. He always praised his son and showed his admiration of

his talents and geniuses.

Historians said that when Imam al‐Jawad (a.s.) wanted to go to Iraq, he seated Imam al‐Hadi (a.s.),

who was

six

years

then,

in

his

lap

and

said

to

him,

‘What

do

you

like

as

present

from

the

masterpieces of Iraq?’

Imam al‐Hadi (a.s.) smiled and said, ‘A sword like a flame.’

Imam al‐Jawad (a.s.) turned to his son Musa and said to him, ‘And you! What do you like?’

Musa said, ‘Some mats.’

Imam al‐Jawad (a.s.) did not hide his admiration and he said to his son al‐Hadi (a.s.), ‘Abul Hasan

(al‐Hadi) is like me…!’ He was delighted because this showed courage and valor which were from

his and his fathers’ qualities.

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His early genius

The intelligence, geniuses, and talents Imam al‐Hadi (a.s.) had in his childhood astonished the

minds and amazed the intellect. He had a strong memory, excessive intelligence, and sharp wit.

Historians have mentioned many examples on his intelligence. They mentioned that al‐Mu’tasim,

the Abbasid caliph, after he had assassinated Imam Muhammad al‐Jawad (a.s.), charged Umar bin

al‐Faraj to go to Yathrib (Medina) in order to choose a teacher for Imam al‐Hadi (a.s.) who was six

years and some months then. He asked him to choose a teacher that must be one of the enemies

of the Ahlul Bayt (a.s.) so that he would feed him with hatred towards the Ahlul Bayt (a.s.). When

Umar arrived in Yathrib, he met the wali there and informed him of his task. The wali and some

others directed him to al‐Junaydi who had intense grudge towards the Alawids. Umar sent for al‐

Junaydi who accepted the task. A monthly salary was assigned to al‐Junaydi and he was charged

to prevent the Shia from visiting or contacting with Imam al‐Hadi (a.s.). Al‐Junaydi began teaching

Imam al‐Hadi (a.s.) but he was astonished at the sharp wit and acute intelligence of him. One day,

Muhammad bin Ja’far met al‐Junaydi and asked him,

‘What about this boy (Imam al‐Hadi) whom you teach?’




Al‐Junaydi said to him angrily, ‘Do you say “this boy” and not “this sheikh”? I ask you by Allah; do

you know anyone in Medina more aware in knowledge and literature than me?’

Muhammad bin Ja’far said, ‘No!’

Al‐Junaydi

said,

‘I mention

some

matters

of

literature

and

think

that

I have

elaborated

upon

them,

but he (Imam al‐Hadi) opens sections of literature where I myself learn from him. People think

that I teach him, but, by Allah, I learn from him…’

After some time Muhammad bin Ja’far met al‐Junaydi again and asked him, ‘What about the boy?’

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Al‐Junaydi said to him, ‘Let you not say so! By Allah, he is the best of the inhabitants of the earth

and the best of the creatures of Allah. Many a time, when he wants to enter his room, I say to

him, ‘You do not enter the room until you recite a sura.’ He says, ‘Which sura you want me to

recite?’ I ask him to recite long suras and he recites them in a way that I have heard no recitation

better than his. He recites the suras with a voice nicer than the pipes of Prophet David (a.s.). He

has memorized the Qur'an from its beginning until its end and he knows its revelation and

interpretation…’ Al‐Junaydi added, ‘This young boy grew up in Medina between black walls. How

did he get this wide knowledge? Glory be to Allah!’

Al‐Junaydi gave up his enmity towards the Ahlul Bayt (a.s.) and believed in them and in their

imamate.’[1]

Of course, there is no justification to this phenomenon except that which the Shia believe that

Allah has endowed the infallible imams of the Ahlul Bayt (a.s.), whether young or old, with

knowledge, wisdom, and virtue that He has not endowed anyone of His people with at all.

His gravity and reverence

He inherited gravity and reverence from his fathers. The mien of prophets and brightness of

guardians appeared on him, and no one of his enemies or followers met him unless he revered

and respected him highly.

Muhammad bin al‐Hasan al‐Ashtar al‐Alawi said, ‘One day, I was with my father at the door of al‐

Mutawkkil (the Abbasid caliph) among a crowd of people. While we were waiting there, Abul

Hasan (al‐Hadi) came and all the people dismounted revering and honoring him until he entered

the palace. Someone denied this reverence towards Imam al‐Hadi (a.s.) and said, ‘Why do we




dismount to this boy? By Allah, he is neither the noblest nor the

[1] Ma’athir al‐Kubara’ fee Tareekh Samarra’, vol.3 p.95‐96.

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eldest of us. By Allah, we do not dismount to him when he comes out.’

Abu Hashim al‐Ja’fari replied to him, ‘By Allah, you shall dismount to him with meanness and

lowness.’

When Imam al‐Hadi (a.s.) came out, people began crying out with takbir and tahlil[1] and all of

them stood up glorifying him. Abu Hashim turned to people and said, ‘Did you not claim that you

would not dismount to him?’

They said, ‘By Allah, we could not control ourselves until we dismounted.’[2]

Hearts revered and honored him, and this reverence did not come out of authority or rule, but it

resulted from his devotedness to Allah, asceticism in the worldly life, and utmost piety. He came

out of the meanness of disobedience of Allah to the honor of obedience. From the great

reverence of people towards him, was that whenever he came to al‐Mutawakkil in his palace,

everyone in the palace hastened to serve him. They competed to raise the curtains, open the

doors, etc., and they did not ask him to do anything by himself.[3]

The Alawids’ reverence towards him

All the Alawids agreed on revering and honoring Imam al‐Hadi (a.s.) and acknowledging his

leadership and virtue. Among them was the uncle of his father Zayd the son of Imam Musa al‐

Kadhim (a.s.) who was a respectable old man. One day, Zayd asked Umar bin al‐Faraj, who was

the doorkeeper of Imam al‐Hadi (a.s.), to ask permission for him. He was permitted to come in to

have honor of meeting Imam al‐Hadi (a.s.). Zayd came in to Imam al‐Hadi (a.s.), who was in the

front of the meeting. He sat before

[1] Takbir is the saying “Allahu Akbar‐Allah is great” and tahlil is the saying “la illaha illallah‐there

is no god but Allah”.

[2] Bihar al‐Anwar, vol. 13, p.131, A’yan ash‐Shia, vol.4 p.274‐275.

[3] Bihar al‐Anwar, vol.13 p.129.

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Imam al‐Hadi (a.s.) as a manner of honoring, glorifying, and believing in his imamate. The next

day, Zayd came to the meeting of Imam al‐Hadi (a.s.) who was not present yet. Zayd sat in the

front of the meeting. When Imam al‐Hadi (a.s.) came, Zayd jumped and seated Imam al‐Hadi (a.s.)

in his place, although Imam al‐Hadi (a.s.) was too young then and Zayd was too old.[1]

Relation of

the

People

of

the

Book

to

him

The reverence towards Imam al‐Hadi (a.s.) was not limited to Muslims. People of the Book other

than Muslims believed in his high position near Allah. When they faced a misfortune, they carried

gifts to Imam al‐Hadi (a.s.) and took him as means to relieve their misfortunes.

Hibatollah bin Abu Mansor al‐Musily said that Yousuf bin Ya’qob the Christian had had relation

with his father. Once, he came to his father as guest and his father asked him why he had come to

Baghdad. He said, ‘It was sent for me to meet al‐Mutawakkil and I did not know what for, but I

bought myself with one hundred dinars that I gave to Ali bin Muhammad bin ar‐Redha (Imam al‐

Hadi).’ Hibatollah added, ‘My father congratulated him, and then he left Baghdad towards Surra

Man Ra’a.[2] He stayed there for some days and then came back delightedly. My father asked him

about his travel and he replied, ‘I arrived in Surra Man Ra’a, which I had not visited before. I liked

to take the one hundred dinars to the son of ar‐Redha (Imam al‐Hadi) before I would go to meet

al‐Mutawakkil. I asked about him and it was said to me that al‐Mutawakkil had prevented him

from going out and that he kept to his house. I feared to visit him and refrained from asking about

him. It came to my mind that I would ride on my sumpter and go to the town so that I might know

something about him without asking. Walking in the streets and markets, I got to a house that it

came to my mind it might be the house of Imam al‐Hadi (a.s.). I

[1] Ma’athir al‐Kubara’, vol.3 p.94.

[2] Samarra’, the capital of al‐Mutawakkil the Abbasid caliph.

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asked my servant to see whose house it was. The servant asked and it was said to him that it was

the house of the son of ar‐Redha. My servant knocked the door and a black servant came out

towards me and said, ‘Are you Yousuf bin Ya’qob?’ ‘Yes!’ I replied. He said, ‘Dismount!’ I

dismounted from my sumpter and he took me into a vestibule. He went in and then came out

asking me, ‘Where are the one hundred dinars?’ I gave them to him and he took them to the

imam. After a while, he came and permitted me to come in. I came in. Imam al‐Hadi (a.s.) was

alone. He looked at me kindly and compassionately and said, ‘Is it not yet for you?‐he meant (to

be guided).’




I said, ‘O my master, a sufficient proof has appeared to me!’

Imam al‐Hadi (a.s.) said, ‘How far! You will not be a Muslim, but your son will and he will be from

our Shia. O Yousuf, there are some people claiming that our guardianship does not benefit ones

like you. Go to what you have come to! You shall see what you like.’

Yousuf was astonished at the miracle he saw from Imam al‐Hadi (a.s.). He went to al‐Mutawakkil

and got all that he wanted.

Hibatollah said, ‘Yousuf died and I met his son who was a good Muslim following the Ahlul Bayt

(a.s.). He told me that his father was still Christian when he died, and that he (the son) became a

Muslim after the death of his father. He often said, ‘I am the good tiding of my master’’.[1]

The people of the Book believed in Imam al‐Hadi (a.s.) and found in his life a continuity to the lives

of prophets and saints.

What authors say about him

All those, who wrote the life of Imam al‐Hadi (a.s.), saw honor, dignity, knowledge, piety, and

charisma in his great personality and showed their admiration and high regard to him. Here are


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some sayings of historians and scholars about him:

1. Abul Falah al‐Hanbali

Abdul Hayy Abul Falah al‐Hanbali says, ‘Abul Hasan bin Ali al‐Jawad bin ar‐Redha bin Musa al‐

Kadhim bin Ja’far as‐Sadiq al‐Alawi al‐Husayni, who is known as al‐Hadi, was a jurisprudent,

worshipping imam. He was one of the imams whom the Shiite exaggerators believe to be infallible

like prophets…’[1]

2. Al‐Yafi’iy

Al‐Yafi’iy says, ‘Imam al‐Hadi (a.s.) was worshipful, jurisprudent, imam…’[2]

3. Abul Fida’

He says, ‘Ali at‐Taqiy (pious) is one of the twelve imams of the Shia. He is Ali az‐Zakiy bin

Muhammad al‐Jawad…’[3]

4. Ibn as‐Sabbagh al‐Maliki




He says, “Someone of scholars said, ‘The virtue of Abul Hasan has established its domes on the

galaxy, and stretched its ropes on the stars. No excellence is counted, unless to him is its end and

no nobility is mentioned, unless to him are its details and totality, and no high quality is regarded,

unless his proofs appear on it. He deserved all that due to the essence of liberal qualities that he

alone had,

and

glory

that

governed

his

lofty

nature

which

was

purified

from

any

blemish,

and

so

his nature and morals were pleasant, his conducts were fair, and his qualities were virtuous. His

gravity, calmness, certainty, chastity, honesty, and wit were like the Prophet’s and Ali’s. He had a

pure soul and high determination that no one of men resembled him in, and he lived a coarse life

of asceticism that no human participated him in or looked forward to it.[4]

[1] Shatharat ath‐Thahab, vol.2 p.128‐129.

[2] Mir’at al‐Janan, vol.2 p.160.

[3] Tareekh Abul Fida’, vol.2 p.47.

[4] Al‐Fusul al‐Muhimmah, p.268.

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5. Ibn Shahrashub

He says, ‘He (Imam al‐Hadi) was the best and most truthful of people. He was the wittiest from

near and the most perfect from far. When he kept silent, gravity appeared on him, and when he

spoke, splendor appeared on him. He was from the house of prophethood and imamate, and the

abode of guardianship and caliphate. A branch from the lofty tree of prophethood was he, and a

fruit from the tree of the mission was he…’[1]

6. Al‐Qutb ar‐Rawandi

He says, ‘As for Ali bin Muhammad al‐Hadi, all qualities of imamate have gathered in him. His

virtue, knowledge, and good merits have been perfected. All his morals were extraordinary like

the morals of his fathers. He spent the night worshipping towards the Qibla wearing a wool

garment and sitting on a mat. If we mention his high qualities, the book shall be prolonged with

them.’[2]

7. Ath‐Thahabi

He says, ‘Ali bin Muhammad bin Ali bin Musa bin Ja’far bin Muhammad bin Zaynol Aabidin bin as‐

Sayyid ash‐Sharif al‐Alawi al‐Husayni was jurisprudent and one of the twelve imams. The Twelver

Shia call him al‐Manari.’[3]

8. Ibn Hajar

He says, ‘Ali al‐Hadi was the heir of his father’s knowledge and generosity.’[4]




9. Ibn Anbasah

He says, ‘Ali al‐Hadi is surnamed as al‐Askari because he lived in Surra Man Ra’a which was called

al‐Askar. His mother was Umm Walad (bondmaid) who was absolutely virtuous and noble…’[5]

[1] Al‐Manaqib, vol.4 p.401.

[2] Al

‐Kharayij.

[3] Tareekh al‐Islam, vol.5.

[4] As‐Sawa’iq al‐Muhriqah.

[5] Umdat at‐Talib fee Ansab Aal Abi Talib, p.188.

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10. Muhammad bin Talha

Muhammad bin Talha ash‐Shafi’iy says, ‘As for the qualities of Ali al‐Hadi, ears did never receive

more pleasant than them that they surrounded him as precious pearls in their shells. What

witnessed for Abul Hasan Ali al‐Hadi was that his soul was described with invaluable descriptions,

and that it was in the position of prophethood in its honor of ranks and honor of roots…’[1]

11. Aagha Buzurg at‐Tahrani

This great researcher says, ‘Imam al‐Hadi (a.s.) was the best of his brothers. He inherited the

knowledge and generosity of his fathers. The imamate moved and was limited to him from among

his brothers because he had all the conditions of imamate. The conditions of imamate are

knowledge, justice, qualifiedness, soundness of senses and organs that does not affect one’s

determination and action, being Arab from Quraysh, besides being from the Hashemites…’[2]

12. Khayruddeen az‐Zarkali

He says, ‘Ali al‐Hadi bin Muhammad al‐Jawad bin Ali ar‐Radhiy bin Musa bin Ja’far al‐Husayni at‐

Talibi was the tenth of the twelve imams for the Shia and one of the pious virtuous…’[3]

These are some words said by scholars and ulama showing their admiration towards Imam al‐Hadi

(a.s.) and some of his high qualities for he was the highest religious authority in the Islamic world.

[1] Matalib as‐Sa’ool.

[2] Shajarat as‐Sibtayn, (manuscript).

[3] Al‐A’lam, vol.5 p.140.




Aspects of his personality

The qualities

of

Imam

al

‐Hadi

(a.s.)

were

like

the

qualities

of

his

fathers

who

were

distinguished

by

them over all people. All elements of honor and dignity met together in him. He got all virtues and

excellences. It sufficed him that he was one of the infallible imams of the Ahlul Bayt (a.s.) whom

Allah had purified and kept uncleanness away from them. Here we shall talk in brief about some

attributes of his honorable personality:

Imamate

Imamate is a kindness from Allah to His people that He does not give except to His loyal slaves

whom He has tried by faith, and purified from all kinds of injustice and defects. In our books on

the lives of the infallible imams we have discussed “imamate” in details in some of them and in

brief in

others.

In

this

book

we

talk

in

brief

about

imamate

and

refer

to

some

of

its

sides.

The need to imamate

Imamate is an affair from the affairs of the Islamic life. Without imamate the Islamic life does not

go on properly; not only because it runs the religious life, but also it runs the economical, political,

and social life, and achieves to the nation independency and freedom and secures safety, ease,

and peace.

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Perhaps, the most important reason behind the need to imamate is to make spiritual powers

dominate and to spread virtue and good between people and resist bad tendencies of selfishness,

haughtiness, greed, envy and other kinds of deviation. All good powers in the world are based on

the faith in Allah, because this is the only way that protects the world from destruction and

disasters of wars. The faith in Allah is the strongest weapon in the earth that keeps the world safe

from misfortunes.

The infallible imams cared much for this side. They raised the banner of faith high, and struggled

in the

way

of

Allah

too

hardly.

They

left

luminous

works

in

the

way

of

inviting

to

Allah.

Nahjol

Balagha of Ameerul Mo’mineen (Imam Ali) is full of fragrances of true faith. It invites people to

ponder on the creation of everything in the world that leads to the inevitable faith. It also invites

to good morals and high qualities and warns of evil tendencies that lead to backwardness and

deterioration. We also find spiritual nourishment in as‐Sahifah as‐Sajjadiyya of Imam as‐Sajjad




(a.s.) which is considered as the Bible of the Ahlul Bayt (a.s.) and it is a fertile source to faith. In all

supplications transmitted from the infallible imams (a.s.) we find this spiritual nourishment that

purifies the soul from the dregs of ignorance and pride.

In the books of argumentation you find irrefutable evidences the infallible imams offered on

monotheism that

confuted

the

enemies

of

Islam

who

denied

the

Creator.

Imam

al

‐Hadi

(a.s.)

praised the jihad of his fathers in the fields of faith and the invitation to Allah in his Ziyarah called

“al‐Jami’ah”. He said,

“Peace be on the propagandists to Allah, the guides to the contentment of Allah, the residents in

the command of Allah, the absorbed in the love of Allah, the loyal in monotheism, the manifesters

of the mission of Allah…’

He added, ‘You honored His glory, exalted His standing, glorified His generosity, kept His mention,

assured His covenant, confirmed His obedience, were sincere to Him secretly and

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openly, called unto His way with wisdom and good exhortation, sacrificed your selves to please

Him, were patient with what afflicted you for Him, offered prayers, gave zakat, enjoined the good,

forbade the wrong, struggled truly in the way of Allah until you announced His mission, declared

His obligations, spread His laws, fixed His verdicts, and became by that in the eye of His

contentment, submitted to His fate, and believed in His past prophets…’

These wonderful lines expressed the struggle that the infallible imams undertook to raise the

word of monotheism and defend the values of Islam and faith. They offered their lives as pure

sacrifice to Allah looking forward just to His reward.

Infallibility of the imams

The infallibility of the twelve imams (a.s.) is an important element in the Shiite doctrine. Some

people deny this concept claiming that it cannot be realized. In our studies on the lives of the

infallible imams (a.s.) we have confuted the deniers of this concept and proved the reality and

possibility of infallibility. He, who reads the lives of the infallible imams, does not doubt their

infallibility at all. They had never committed any kind of sin or disobedience whether intentionally

or unintentionally. No one of them had ever deviated from the right path or sound conducts. All of

them were absolutely pious. Al‐Mutawakkil, the Abbasid tyrant, tried his best with all the means

he had to deceive Imam al‐Hadi (a.s.) in order to make him walk in his own deviate way and enter




into the fields of amusement and debauchery, but Imam al‐Hadi (a.s.) abstained from all that and

at last al‐Mutawakkil failed to tempt him. With his great situations, Imam al‐Hadi (a.s.) proved his

and his pure fathers’ infallibility that the Twelver Shia believe in.

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The knowledge of the imams

The knowledge of the infallible imams was like the knowledge of the prophets with no difference

between them. As the knowledge of the prophets and messengers of Allah was inspirational that

Allah had endowed them with to be the authority on His people, so was the knowledge of the

infallible imams (a.s.).

Imam as‐Sadiq (a.s.) talked about the great treasures of knowledge the infallible imams (a.s.) had

and how they got that knowledge when saying, ‘Our knowledge is ancient, primordial, beating in

hearts, and knocking in ears. We have the red jafr, the white jafr, the book of Fatima (peace be

upon her), and al‐Jami’ah (compilation), in which there are all what people need…’

He was asked to explain what he had said and he replied, ‘The ancient knowledge is the

knowledge of what shall happen, and the primordial knowledge is the knowledge of what had

happened. The beating in hearts is inspiration and the knocking in ears is the talk of angels that

we hear their speech but we do not see their figures. As for the red jafr, it is a container having

the weapon of the messenger of Allah (peace be upon him and his progeny) and it shall not

appear until Imam al‐Mahdi (a.s.) reappears. The white jafr is a container having the Torah of

Moses, the Bible of Jesus, the Book of Psalms of David, and the first Books of Allah. The Book of

Fatima (peace be upon her) has accounts of all events and names of those who rule in the world

until the Day of Resurrection. As for the jami’ah, it is a book of seventy cubits long having the

dictation of the messenger of Allah (peace be upon him and his progeny) written down by Ali bin

Abu Talib (a.s.). By Allah, it has all that which people need until the Day of Resurrection even the

amount of blood money of a scratch, a whip, half a whip…’[1]

[1] Al‐Irshad, p.307‐308, Usul al‐Kafi.

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What proves this fact is the different kinds of knowledge and sciences transmitted from the

infallible imams of the Ahlul Bayt (a.s.). As an example, Imam Ali (a.s.) the gate of the Prophet’s




town of knowledge, had opened many sections of knowledge and sciences which were about

thirty‐two sciences as al‐Aqqad[1] says. It was he who had informed about the technological

progress and scientific development that would appear on the stage of life. He said, ‘A time will

come where the people in the East can see the people of the West, and the people in the West

can see the people in the East.’ He also said, ‘A time will come where the people in the East can

hear the

people

of

the

West,

and

the

people

in

the

West

can

hear

the

people

of

the

East.’

This

saying came true by inventing the TV and the Radio. He also said, ‘A time will come to people

where iron will move.’ It came true by inventing trains, cars, and other means of transportation.

There are many other examples like these that Imam Ali (a.s.) had informed of.[2] It was he who

had said, ‘Ask me about the Book of Allah! By Allah, there is no verse, unless I know whether it has

been revealed in the night or day, in a plain or a mountain.’[3]

From the imams of the Ahlul Bayt (a.s.), who had spouted springs of knowledge and wisdom in the

earth, was the miracle of knowledge and intellect in the world Imam as‐Sadiq (a.s.). He foretold

about the pollution in space and seas and its bad effects on man. He also told about the existence

of life on some planets. It was he, who had established the bases of anatomy and peculiarities of

man’s organs and the wonders in them. All that was mentioned in the book Tawhid al‐

Mufadhdhal. He was the first founder of physics and chemistry. He established their bases

through his disciple Jabir bin Hayyan the pride of the East and the pioneer of the human

development in the earth.

[1] An Egyptian author, researcher, and man of letters.

[2] The life of Imam Muhammad al‐Jawad, p.69.

[3] Al‐Jami’ li‐Ahkam al‐Qur’an, vol.1 p.35.

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Imam al‐Hadi (a.s.) was not more than seven years when his father Imam al‐Jawad (a.s.) died. Still

in his early years yet, Imam al‐Hadi (a.s.) had knowledge that astonished others’ minds. Great

scholars tried him by most difficult and complicated questions in jurisprudence, philosophy, and

theology but he answered them all as if he was an expert jurisprudent. Therefore, ulama and

scholars believed in his imamate, and thus it was a clear evidence that Allah had endowed the

infallible imams of the Ahlul Bayt (a.s.) with knowledge, wisdom, and virtue that He had never

endowed other than them with at all.

Announcing his imamate

The Shia paid much attention to the matter of imamate because it was one of the bases of Islam.

They often asked the present imam about the imam after him so that they would refer to him in




their religious and worldly affairs, obey and follow him. Many reliable Muslims narrated the

assigning of Ali al‐Hadi (a.s.) as the imam by his father Imam Muhammad al‐Jawad (a.s.). Here are

some of them:

1. Isma’il bin Mihran

When Imam al‐Jawad (a.s.) went to Baghdad in his first travel, Isma’il bin Mihran visited him and

said to him, ‘May I die for you! I fear for you in this travel (from the Abbasids). Who is the imam

after you?’

Imam al‐Jawad (a.s.) smiled at him and said, ‘It is not as you thought. It is not in this year.’

When al‐Mu’tasim (the Abbasid caliph) sent for Imam al‐Jawad (a.s.), Isma’il went to the imam to

know the imam after him. He said to Imam al‐Jawad (a.s.), ‘You are going. To whom will the

matter (imamate) be after you?’

Imam al‐Jawad (a.s.) cried and was anxious in his travel and thought that he would not go back

again to Yathrib. Therefore, he appointed his son Ali al‐Hadi as the imam after him. He said, ‘Now,

it is to fear for me. The matter (imamate) after me is to my

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son Ali…’[1]

What Imam al‐Jawad (a.s.) predicted came true. Al‐Mu’tasim, the Abbasid caliph, assassinated

him while he was in the bloom of his youth yet.

2. Al‐Khayrani

He was one of the narrators who narrated the appointment of Imam al‐Hadi (a.s.) as the imam

after his father. We shall mention that in a coming chapter.

3. As‐Saqr bin Abu Dalf

As‐Saqr narrated, ‘I heard Abu Ja’far Muhammad bin Ali ar‐Redha (Imam al‐Jawad) saying, ‘The

imam after me is my son Ali. His Command is my command, his saying is my saying, and his

obedience is my obedience. Imamate after him is to his son al‐Hasan…’[2]

4. Some of the Shia

When Imam al‐Jawad (a.s.) traveled to Baghdad, he said to some of his followers, ‘I am going[3]




and the matter (imamate) will be to my son Ali. He will have rights on you after me as I had on you

after my father.’[4]

5. Ahmad bin Abu Khalid

Ahmad narrated that Abu Ja’far (Imam al‐Jawad) had recommended to his son Ali al‐Hadi (a.s.) to

be the

imam

after

him.

We

shall

mention

the

terms

of

this

will

later

on.[5]

These are some of the narrators who narrated that Imam al‐Jawad (a.s.) had appointed his son Ali

al‐Hadi (a.s.) as the imam after him. The texts on this matter were successive. The Shia believe

that the appointing of imams was not out of passions or tendencies, but it was according to the

command of Allah Who

[1] Al‐Irshad, p.369, Usul al‐Kafi, vol.1 p.323.

[2] Bihar al‐Anwar, vol.13, p.127, Ikmaluddeen by as‐Saduq.

[3] He predicted that he would die (be killed) and it was so.


[5] Usul al‐Kafi.

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chose and appointed them through the Prophet (a.s.) who carried out what he was ordered by his

Lord. The Prophet (a.s.) announced that the caliphs (successors) after him would be twelve ones,

whom Imam al‐Hadi (a.s.) was one of. The texts on this matter are successive and true.[1]

His generosity

From the prominent qualities of Imam al‐Hadi (a.s.) generosity was. He was the most liberal and

generous one in his time. He was like his fathers who gave food out of love for Him to the poor,

the orphan, and the captive. They gave food to others until no food remained for their families

and themselves, and gave cloths to others until no cloths remained for them. Imam as‐Sadiq (a.s.)

gave food and cloths to people until nothing remained for his family.[2]

Historians mentioned many examples on the generosity and charity of Imam al‐Hadi (a.s.) to the

poor and needy. We mention some of them here:

1. Once, Abu Amr Uthman bin Sa’eed, Ahmad bin Isaaq al‐Ash’ari, and Ali bin Ja'far al‐Hamadani

went to Imam al‐Hadi (a.s.). Ahmad bin Isaaq complained of a debt on him. Imam al‐Hadi (a.s.)

turned to his agent Amr and said to him, ‘Give him thirty thousand dinars and to Ali bin Ja’far

thirty thousand dinars.’ He also gave his agent like that. Ibn Shahrashub commented on this noble




trait by saying, ‘This is a miracle that no one can do except kings. We have not heard of such a

gift.’[3] Doing this, Imam al‐Hadi (a.s.) secured comfortable livings to these notable persons and

saved them from the distress of neediness.

[1] Sahih of Muslim, chap. Of al‐Imarah (emirate), Musnad of Ahmad bin Hanbal, vol.5 p.89, Sahih

of al‐Bukhari, p.164.

[2] Sifat

as

‐Safwa,

vol.2

p.98.

[3] Al‐Manaqib.

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2. Isaaq al‐Jallab said, ‘On the Day of Tarwiya[1] I bought many heads of sheep to Abul Hasan al‐

Hadi (peace be upon him) and he distributed them among his relatives.’[2]

3. Historians mentioned that one day Imam al‐Hadi (a.s.) went from Samarra’ to a village he

possessed. A nomad man came to him but did not find him in his house. His family told the nomad

that Imam al‐Hadi (a.s.) had gone to his garden. The nomad went and found Imam al‐Hadi (a.s.)

there. He said to him with faint tone, ‘O son of the messenger of Allah, I am from the nomads of

Kufa who believe in the guardianship of your grandfather Ali bin Abu Talib. There is a heavy debt

on me and I have no one to go to except you…’

Imam al‐Hadi (a.s.) had pity on him but he himself was in lack of money and did not have what to

help this nomad with. He wrote in a piece of paper with his handwriting that he was in debt to the

nomad and he mentioned a certain amount. He said to the nomad, ‘Keep this paper with you.

When I go to Surra Man Ra’a (Samarra’) and when some people come to my meeting, you come

and ask me to pay back your debt. You are to insist on me and mention that I have not paid you

your debt. Do exactly as I say to you!’

When Imam al‐Hadi (a.s.) went to Surra Man Ra’a and a group of people, among whom were

some officials and secret policemen, attended his meeting, the nomad came, showed the piece of

paper, and asked Imam al‐Hadi (a.s.) to pay back the debt mentioned in the paper. Imam al‐Hadi

(a.s.) apologized that he could not pay back the debt and the nomad insisted on him. When

people left the meeting, the policemen went to al‐Mutawakkil and told him about this matter. Al‐

Mutawakkil ordered his men to send thirty thousand dirhams to Imam al‐Hadi (a.s.) and they did.

When the nomad came, Imam al‐Hadi (a.s.) said to him, ‘Take

[1] The first day of the hajj. Tarwiya means watering.

[2] Bihar al‐Anwar.




(46)

this money and pay back your debt and spend the rest on your family!’

The nomad

found

that

great

and

said

to

Imam

al

‐Hadi

(a.s.),

‘My

debt

is

less

than

the

third

of

this

amount…but Allah is more aware where He reveals His mission.’[1]The nomad left to his family

delightedly while praying Allah for Imam al‐Hadi (a.s.) who had saved him from poverty and

neediness.

4. Historians mentioned that once Abu Hashim al‐Ja’fary underwent a severe distress of neediness

and he resorted to Imam al‐Hadi (a.s.). When Imam al‐Hadi (a.s.) saw his wretchedness, he

wanted to comfort him. He said to him, ‘O Abu Hashim, which blessing of Allah you want to be

grateful for? Allah has endowed you with faith that saves your body from fire, endowed you with

soundness that helps you in obedience, and endowed you with satisfaction that keeps you away

from degradation.’ Imam al‐Hadi (a.s.) gave him one hundred dinars.[2]

His asceticism

Imam al‐Hadi (a.s.) turned his back to all pleasures of this worldly life and lived absolutely an

ascetic life. He kept to worship, piety, and asceticism. He paid no attention to worldly pleasures

and preferred the obedience of Allah to everything else. His house in Yathrib and his house in

Surra Man Ra’a had no any furniture. Once, the policemen of al‐Mutawakkil broke into his house

and frisked it but found nothing of worldly furniture. They also frisked his House in Surra Man Ra’a

and found him wearing a wool garment and sitting on sand and pebbles. Nothing was between

him and the ground.

As‐Sibt bin al‐Jawzi said, ‘Ali al‐Hadi had no interest in this worldly life. He kept to the mosque.

When they frisked his house,

[1] Al‐Ittihaf Bihubil Ashraf, p.67‐68, Sharh Shafiyat Abu Nu’as, vol.2 p.167, Jawharat al‐Kalam,

p.151.

[2] Amali of as‐Saduq, Bihar al‐Anwar.

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they did not find in it save copies of the Holy Qur'an, books of du’a, and scientific books.’

He lived in the light of the noble life his fathers lived; in asceticism and turning away from the




material pleasures of this life except that which concerned the truth. His grandfather Ameerul

Mo’minin (a.s.) was one of the most ascetic men in this life. During his rule as the caliph of

Muslims his shoes were from the fibers of palm tree and he himself mended them with his hands.

His belt also was from fibers of palm tree. He suffered hunger out of asceticism and in order to

comfort the poor. His wife the head of the women of the world Fatima az‐Zahra’ (a.s.) also turned

away from

the

worldly

life

and

lived

in

a small

house

with

no

furniture

and

her

hands

hardened

by

the quern. In this way all the infallible imams walked. They divorced this life and turned their

backs on its pleasures. They turned to Allah devotedly and did all that which took them nearer to

Allah.

Working in his farm

Imam al‐Hadi (a.s.) was free from every material tendency. He was free from any kind of

selfishness and he did not submit to any pleasure or fancy. Historians say that he worked in his

farm to secure the living of his family. Ali bin Hamza said, “Once, I saw Abul Hasan the third (Imam

al‐Hadi) work in a farm while his feet were soaked with sweat. I said to him, ‘May I die for you!

Where are the men?’

He said, ‘O Ali, one, who was better than me and than my father, worked with spade in his farm.’

I said, ‘Who was he?’

He said, ‘The messenger of Allah (a.s.), Ameerul Mo’minin, and all my fathers worked with their

hands. It was the work of prophets, apostles, and good saints…”[1]

[1] Man La Yahdhuruhu al‐Faqih.

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Work was the sign of prophets. Every prophet worked in some filed. We have quoted this holy

tradition in our book “Work and the rights of workers in Islam” to prove the importance and

honor of work and that it was from the conducts of the holy prophets.

Guiding the deviant

Imam al‐Hadi (a.s.) cared much for guiding the deviant who digressed from the truth. From among

those, whom Imam al‐Hadi (a.s.) had guided, was al‐Hasan al‐Basri known as al‐Mallah who was a

waqifite.[1] Once, Imam al‐Hadi (a.s.) met him and said to him, ‘Until when is this sleep? Is it not

yet for you to awake?’




This word affected him too much and then he turned back to the truth and guidance.[2]

Forbidding from associating with the Sufis

Imam al‐Hadi (a.s.) warned his companions and all Muslims from associating and mixing with the

Sufis because they were a source of error and deviation to people. They showed asceticism to

seduce simple

and

naïve

people.

Al‐Husayn bin Abul Khattab said, ‘One day, I was with Abul Hasan al‐Hadi (a.s.) in the mosque of

the Prophet (a.s.) when some of his companions, among whom was Abu Hashim al‐Ja’fari, came

to him. Abu Hashim was an eloquent man and had a high position near Imam al‐Hadi (a.s.). While

we were standing, a group of Sufis came into the mosque. They sat in a corner of the mosque and

began saying “la ilaha illallah; there is no god but Allah”. Imam al‐Hadi (a.s.) turned towards his

companions and said to them, ‘Do not pay attention to these deceivers for they are allies of the

Devils and destroyers of the bases of religion. They become ascetic to relieve their bodies and

watch to hunt

[1] The waqifites were a group of people believing in the imamate of the first seven imams from

Imam Ali (a.s.) to Imam Musa bin Ja’far al‐Kadhim (a.s.) and did not believe in the rest five imams.

[2] Man La Yahdhuruhu al‐Faqih.

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cattle…they do not practice rites except to deceive people, and do not decrease food except

to…cheat the fool…their worships are but dancing and clapping, and their praises are but singing.

No one follows them except the stupid, and no one believes in them except the fool. Whoever

went to visit any of them alive or dead as if he went to visit Satan and idolaters, and whoever

supported any of them, as if he supported, Mo’awiya, Yazid, and Abu Sufyan…’

One of the companions said, ‘Even if he acknowledges your rights?’

Imam al‐Hadi (a.s.) scolded him and shouted, ‘Do not say that! He, who acknowledges our rights,

does not disobey us. Do you not know that they are the worst group of Sufis, though all Sufis are

dissentient to us and their way is contrary to ours? They are but Christians and magi of this nation.

They do their best to put out the light of Allah with their mouths, and Allah will not consent save

to perfect His light, though the unbelievers are averse…’

Honoring the ulama

Imam al‐Hadi (a.s.) honored people of intellect and knowledge, welcomed and preferred them to

the rest of people because they were the source of light in the earth. Once, Imam al‐Hadi (a.s.)




was informed that one of the Shiite ulama had argued with an opponent of the Ahlul Bayt (s) and

confuted him. He was delighted for that. When that scholar came to Imam al‐Hadi (a.s.), he

welcomed him warmly in his meeting which was full of Alawids and Abbasids. He seated him on a

sofa and began talking with him eagerly and respectfully. The Hashemites in the meeting became

angry and said to Imam al‐Hadi (a.s.), ‘Why do you prefer him to the masters of Bani[1] Hashem?’

Imam al‐Hadi (a.s.) said to them ‘Beware to be from those whom Allah has said about, (Have you

not considered those (Jews) who are given a portion of the Book? They are invited to

[1] Bani means “the family or tribe of”.

(50)

the Book of Allah that it might decide between them, then a part of them turn back and they

withdraw).[1] Do you accept the Book of Allah as a judge?’

They all said, ‘O son of the messenger of Allah, we do.’

He began proving his opinion by saying, ‘Has Allah not said, (O you who believe! when it is said to

you, Make room in (your) assemblies, then make ample room, Allah will give you ample, and

when it is said: Rise up, then

rise up. Allah will exalt those of you who believe, and those who are given knowledge, in high

degrees; and Allah is Aware of what you do)[2]? Allah does not accept for a knowledgeable

believer but to be preferred to an unknowledgeable believer as He wants a believer to be

preferred to an unbeliever. Allah has said, (Allah will exalt those of you who believe and those

who are given knowledge, in high degrees). Has He said, ‘Allah will exalt those, who are given

honor of lineage, in high degrees’. Allah has said, (Are those who know and those who do not

know alike?)[3] Then, how do you deny my honoring him for what Allah has honored him? His

defeating that opponent of the Ahlul Bayt (s) with the proofs that Allah has taught him is more

honorable than every honor of lineage.’

The attendants kept silent after this reply, but one of the Abbasids said, ‘O son of the messenger

of Allah, you have preferred this man to us and degraded us lower than one who has no lineage

like ours, while since the beginning of Islam until now those better in lineage are preferred to

those lower than them.’

This is nonsense argumentation because Islam depends only on right values which that Abbasid

man did not understand. Imam al‐Hadi (a.s.) replied to him saying,




[1] Qur'an, 3:23.

[2] Qur'an, 58:11.

[3] Qur'an, 39:9.

(51)

‘Glory be to Allah! Had al‐Abbas (the Prophet’s uncle) not paid homage to Abu Bakr who was from

Taym[1] while al‐Abbas was a Hashemite? Did Abdullah bin Abbas not serve Umar bin al‐Khattab

who was from Adiy while Abdullah bin Abbas was a Hashemite and the father of the (Abbasid)

caliphs? And why did Umar appoint people far in lineage in the shura and did not appoint al‐

Abbas? If preferring a non‐Hashemite to a Hashemite is denied, then you have to deny the

homage of al‐Abbas to Abu Bakr and the service of Abdullah bin Abbas to Umar. If that was

permissible, this is permissible too.’

The Abbasid man was confuted.[2] When he did not understand the proofs derived from the Holy

Qur'an, Imam al‐Hadi (a.s.) argued with him by the homage of al‐Abbas to Abu Bakr and the

service of Abdullah bin Abbas to Umar though these two caliphs (Abu Bakr and Umar) were not

equal in lineage to al‐Abbas and Abdullah bin Abbas.

His worship

When you read the lives of the infallible imams of the Ahlul Bayt (s), you find that the prominent

point in their lives was their devotedness to Allah and their watching the night in worshipping,

hymning, and reciting the Qur'an.

Abu Firas al‐Hamadani, the poet, compares between the Ahlul Bayt (s) and the Abbasids by saying,

“Recitation (of the Qur'an) is heard in their houses until dawn,

and in your houses music and singing.”

At that age, people did not see a worshipper, devout, pious one like Imam al‐Hadi (a.s.). He

offered all recommended worships (nafila). In the third rak’a of the nafila of Maghrib (sunset) he

recited the sura of al‐Hamd (1) and the beginning of the sura of

[1] Taym was a big family from Quraysh.

[2] Al‐Ihtijaj by at‐Tabarsi.




(52)

al‐Hadid (57) until the end of the six verse, and in the fourth rak’a he recited the sura of al‐Hamd

and the sura of al‐Hujurat (49).[1] Another nafila of two rak’as was said he offered that he recited

in the first rak’a the sura of al‐Hamd and the sura of Yasin (36), and in the second rak’a he recited

the sura

of

al

‐Hamd

and

the

sura

of

ar

‐Rahman

(55).[2]

His supplications in qunut[3]

Many supplications were transmitted from Imam al‐Hadi (a.s.) that he recited in the qunut of his

prayers showing the extent of his devotedness and submissiveness to Allah. Here are some of

them.

1. “O Allah, the founts of Your gifts are brimful, the doors of Your supplications for one who hopes

You are wide‐open, and Your merciful looks on one who resorts to You are not cut. Caution is

bridled, need is urgent, and people of patience are unable to wait. O Allah, You are in watch over

all places, and You do not ignore but respite. Whoever takes refute with You will be secure, and

whoever resorts to You will succeed and get to Your door safe.

O Allah, overtake those who keep on oppression and continue in their ignorance to the end of

disbelief. Your patience with them has made them covetous of doing as they desire. They harm

Your guardians with their evils, and hurt them with their vices, and take their harm to them in

their habitation. O Allah, dispel torment from the believers and send it openly on the unjust! O

Allah, drive torment away from resorters and pour it on the haughty! O Allah, assist the followers

of the truth, and surprise the assistants of injustice with snap! O Allah, make us delighted with

gratefulness, give us victory, and keep us safe from the bad

[1] Wassa’il ash‐Shia, vol.4 p.750.

[2] Ibid., vol.5 p.298.

[3] Qunut means “obedience, submissiveness, God‐fearing…”, but here it is a part of prayer in

which one recites supplication in a specified manner.

(53)

bada’,[1] bad end, and danger!’[2]

The supplications of the infallible imams were not limited to the spiritual side, but they included

all sides of life. This supplication pictured the political life and the oppression that people suffered

during the reigns of those kings who were excessive in oppressing people and forcing them to do

what they were unwilling to do. I think that, in this supplication, Imam al‐Hadi (a.s.) invoked Allah




against al‐Mutawakkil who exaggerated in oppressing the Alawids.

2. “O You, Who are unique in deity, and alone in oneness, O You, by Whose name day glows, and

lights shine, by Whose command night darkens, and by Whose gift downpours come down, O You,

Whom the distressed call upon and You respond to, the frightened resort to and You rescue them,

obedients worship

and

You

thanked

them,

and

the

grateful

praise

and

You

reward

them.

How

exalted You are! How high Your authority is! How executable Your commands are! You are the

Creator with no effort, and the Judge with no injustice. Your excuse is irrefutable, and Your words

are undeniable. To You I have resorted and sought protection from the blows on knots (magic),

and the watches of the atheists who deny Your attributes, harm Your guardians, support on killing

Your prophets and choices, intend to put out Your light, deny Your messengers, resist Your signs,

take guardians other than You and Your guardians, and worship their idols instead of You, but You

favor Your guardians with Your great blessings, generously give them Your bounties, endow them

with the best of Your reward to save them from resisting the prophets and from the ways of

deviation, and respond to them when they carry out the covenants, and so the turning hearts

submit to You with agreements. O Allah, I ask You by Your name

[1] The emergency of new circumstances which cause a change in an earlier divine ruling.

[2] Muhaj ad‐Da’awat, al‐Misbah.

(54)

which the heavens and the earth have submitted to, and by which You enliven the dead of things,

make alive beings die, gather every separated, separate every gathered, perfect the words, show

great signs, assist the repentants, and delay the acts of the corruptive and make their deeds

vain…to have blessings on Muhammad and the progeny of Muhammad and make my Shia

(followers) from those who have been charged and they believed, and been interrogated and they

spoke while safe and trusted.

O Allah, I ask You for them the success of the people of guidance, the deeds of the people of

certainty, the loyalty of the people of repentance, the determination of the people of insight, the

God‐fearing of the people of piety, the concealment of the truthful until they, O my Lord, fear You

with fear that prevents them from Your disobediences so that they obey You to get Your dignity,

and until they become loyal to You and for You for fear of You, and until they become sincere to

You in repentance so that You give them Your love which You have necessitated for repentants,

and until they rely on You in all their affairs out of their good will towards You, and until they

entrust their affairs to You out of their trust in You.

O Allah, Your obedience is not obtained except through Your reconciliation, and no degree from




the degrees of goodness is obtained except by You. O Allah, the Master of the Day of Judgment,

the Aware of the secrets hidden in the chests of people, purify the earth from the impurity of the

people of polytheism, and silence the liars from fabricating lies against Your messenger!

O Allah, perish tyrants, snap slanderers, and destroy fabricators who, when the verses of the

Beneficent are

recited

before

them,

say:

fables

of

the

ancients.

O

Allah,

carry

out

Your

promise

to

me, and hasten the deliverance of every suppliant seeker; You are ever watchful! I seek Your

protection from every dubiosity, and from every heart that is locked up away from knowing You,

and from a soul that disbelieves if it is distressed, and from one who speaks about justice while his

deeds are opposite to justice, and from one

(55)

who seeks the truth while he is far away from true qualities, and from one who gains fame while

he is lowered in his fame, and from a face which, in spite of successive blessings, is gloomy. I seek

Your protection from all that and everything like it, You are Knowing, Wise.”

His supplication after the Fajr Prayer

“O You, the greater than every great, Who have no partner and no vizier, O You, the Creator of

the sun and the lighting moon, the shelter to the resorting fearful, the Liberator of tied captives,

the nourisher of young babies, the setter of broken bones, the Merciful to the old, the light of

light, the Manager of affairs, the Resurrector of those in graves, the Healer of chests, the Maker of

shadow and hot, the Aware of all in chests, the Revealer of the Book, light, the great Qur'an, and

the Book of Psalms, O You, Whom angels glorify in the morning and night, O You, the Permanent

and Eternal, the Bringer forth of plants in the early morning and afternoon, the Enlivener of the

dead, the Resurrector of decayed bones, the Hearer of sounds, the Everlasting, the Dresser of

bones that decay after death! O You, Whom nothing distracts from any other thing, Who do not

change from

a state

to

another,

Who

do

not

need

to

move

or

advance,

Whom

no

affair

prevents

from any other affair, Who cancel for charity and supplication what has been determined and

affirmed in the Heaven of bad judgment, Whom no place can include or encompass, Who put

remedy in what You like of things, Who keep alive from serious disease with the least of

nourishment, Who remove by the least of remedy the worst of diseases, O You, Who if promise,

carry out, if threaten, pardon, O You, Who possess the needs of requesters, Who know what is




there inside the consciences of the silent, O You, the Most Magnificent, the Generous in

pardoning, O You, Who have a face that does never become old, Who have infinite sovereignty,

Who have inextinguishable light, Whose throne is over everything, Whose authority is over the

land and the sea, Whose wrath is in the Hell, Whose mercy is in the Paradise, Whose promises are

true, Whose

(56)

favors are uncountable, Whose mercy is wide, O You, the Helper of the callers for help, the

Responder to the call of the compelled, O You, Who are in the high view and Your creation is in

the low view, O You, the Lord of the mortal souls, the Lord of the worn bodies, the most

perceptive of seers, the most hearing of hearers, the promptest of accounters, the wisest of

judges, the Most Merciful of the merciful, the Giver of gifts, the Releaser of captives, the Lord of

glory, the One of piety and forgiveness, O You, Whose limit cannot be perceived, Whose number

cannot be counted, Whose aid does not cease, I bear witness, and the witness to me is honor and

supply, and from me obedience and submission, and by which I hope deliverance on the day of

sigh and regret, that You are Allah; there is no god but You alone with no partner, and that

Muhammad is Your slave and messenger, Your blessing be on him and on his progeny, and that he

has informed and carried out on behalf of You what was his duty to You, and that You always

create, provide with livelihood, give, deny, exalt, humble, enrich, impoverish, disappoint, help,

pardon, show mercy, forgive, overlook what You know, do not wrong, straiten, enlarge, omit, fix,

initiate, reproduce, enliven and make die; have mercy on Muhammad and the progeny of

Muhammad and guide me from You, give me from Your favor, spread on me from Your mercy,

and send down to me from Your blessings, for You often have accustomed me to good and favor,

given me too much, and uncovered my ugly deeds.

O Allah, have blessings on Muhammad and the progeny of Muhammad and hasten my

deliverance, forgive my slips, pity my loneliness, take me to the best of Your worships, gift me

with healthiness from my illness, plenty of my supplies, inclusive soundness in my body, insight in

my religion, and help me to ask you for forgiveness before death comes and hoping stops, and

help me bear death and its distress, grave and its loneliness, the scales and their lightness, the

sirat[1] and its slip, the Day of

[1] Sirat means “way” or “path” but in the Islamic terminology it means the

(57)




Resurrection and its terror. I ask You for the acceptance of deeds before death, and ask You for

strength in my hearing and sight for the doing of the best of that You have taught and made me

understand. You are the lofty Lord and I am the humble slave, and how great difference there is

between us. O You, Compassionate, Benefactor, of Glory and Honor, have blessings on

Muhammad and the progeny of Muhammad the good, the pure!”[1]

His supplication

after

the

Asr[2]

Prayer

“O You, Who have raised high and been great, overcome and been mighty, been mighty and

overcome, O You, Who has been mighty and so been great in His might, O You, Who have spread

shadow over his creation, Who have endowed His people with favor, I ask You, O You Mighty of

retribution, Who avenge with His might on people of atheism, I ask You by the right of Your

guardian Ali bin Abu Talib and I make him the means between You and my needs, to have mercy

on Muhammad and the progeny of Muhammad and to help me satisfy my needs, perform my

nafilas (Supererogatory prayers) and obligations and be pious to my brothers, and perfect in Your

obedience, O You, the Most Merciful of the merciful.’[3]

The responding to his supplications

One of the charismata of Imam al‐Hadi (a.s.) was the soon response of Allah to his supplications

because of the high position he and his fathers had near Allah. Historians mentioned many

examples on this matter.

1. Al‐Mansur narrated that his father’s uncle said, “Once, I went to Imam Ali al‐Hadi and said to

him, ‘O my master, this man (he meant al‐Mutawakkil, the Abbasid caliph) has turned his back to

me and stopped my salary, and this is because he knows I have

bridge that dominates the Hell.

[1] Al‐Misbah by al‐Kaf’ami, Bihar al‐Anwar.

[2] Afternoon.

[3] Al‐Misbah by al‐Kaf’ami.

(58)

kept to you.’” He asked Imam al‐Hadi (a.s.) to intercede for him with al‐Mutawakkil. Imam al‐Hadi

(a.s.) said to him, ‘You shall be satisfied inshallah.’ In the night, the messengers of al‐Mutawakkil

came to the man and he hastened with them to the caliph. When he got to the palace, al‐Fat~h

the doorkeeper scolded him for his delay and allowed him to go in to al‐Mutawakkil. The caliph

received him with smiles saying to him, ‘O Abu Musa, what made you be busy and forget us? Do




you need anything from me?’

The man asked for what he needed and for his salary that was stopped. Al‐Mutawakkil ordered

him to be given more than what he wanted. The man left delightedly. He saw al‐Fat~h at the door

and said to him, ‘Did Ali bin Muhammad (Imam al‐Hadi) come here?’

Al‐Fat~h said, ‘No.’

The man said, ‘Did he send a book?’

The doorkeeper said, ‘No.’

The man left and al‐Fat~h followed him saying, ‘I have no doubt that you have asked him (the

imam) to pray for you. Please, ask him to pray for me!’

The man went to Imam al‐Hadi (a.s.), and when he had the honor of being before him, Imam al‐

Hadi (a.s.) said to him, ‘O Abu Musa, I see satisfaction on your face.’

The man said submissively, ‘It is by your blessing, my master. But, it was said to me that you

neither went to him (to al‐Mutawakkil) nor did you ask him for anything.’

Imam al‐Hadi (a.s.) smiled and said, ‘Allah the Almighty has known from us that we do not resort

in serious matters except to Him, and do not rely in misfortunes except on Him. He has

accustomed us to His response whenever we ask Him for something, and we fear that if we

change, He also will change with us…’

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The man understood that Imam al‐Hadi (a.s.) had prayed Allah for him in loneliness. He said to

Imam al‐Hadi (a.s.), ‘O my master, al‐Fat~h asks you to pray for him.’

Imam al‐Hadi (a.s.) did not respond and said, ‘Al‐Fat~h believes in us outwardly and avoids us

inwardly. We pray for him if he is loyal to Allah, believes in the messenger of Allah (peace be on

him and on his progeny), and acknowledges our rights, we the Ahlul Bayt (s).’

The infallible imams (a.s.) prayed Allah for pure persons who believed in Allah, His messenger, and

the right of the Ahlul Bayt (s). They did not pray for those who do not believe.




The man asked Imam al‐Hadi (a.s.) to teach him a supplication (du’a) that would benefit him and

Imam al‐Hadi (a.s.) guided him to the following du’a:

“O You, my supply, my hope and reliance, my resort and support, O You One and Unique, O You,

Who “say: He, Allah, is One”, O Allah, I ask You by those whom You have not created like them in

Your creation,

to

have

blessing

on

them…and

then

you

ask

for

your

need.”[1]

2. There was a man in Isfahan (in Iran) called Abdurrahman who had embraced Shiism and

believed in the imamate of Imam al‐Hadi (a.s.). Abdurrahman was asked about the reason behind

that and he said, ‘I was poor, but brave and eloquent. I, with a group from the people of my town,

went to al‐Mutawakkil to complain. When we arrived in Surra Man Ra’a, we went to his palace.

While we were waiting at the door of al‐Mutawakkil, an order was issued from the palace to bring

Ali bin Muhammad bin ar‐Redha (a.s.). I asked about him and it was said to me that he was an

Alawid man, whom the Rafidha (the Shia) believed in as their imam. It was said that al‐Mutawakkil

might order him to be killed. I said to myself, ‘I do not leave my place until I see him.’ I waited no

long

[1] Bihar al‐Anwar, vol. 13 p.129, al‐Amali by as‐Saduq.

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when Imam al‐Hadi (a.s.) came riding a sumpter. People stood up glorifying and honoring him.

When I saw him, I loved him. I began praying Allah to keep him safe from the plotting of al‐

Mutawakkil. Imam al‐Hadi (a.s.) caught sight of me. He came towards me, and said, ‘Allah has

responded to your prayer. He will prolong your age and increase your wealth and children.’

I trembled because he knew what was in my mind and what I intended. We came in to al‐

Mutawakkil, carried out our affairs and then I left to Isfahan. Allah endowed me with great wealth

that I had not even dreamed of. Now I have one million dirhams in my house besides the wealth I

have outside the house. I have ten sons and I am now more than seventy years old.[1] All that was

due to the blessing of the du’a of Imam al‐Hadi (a.s.).

3. Ali bin Ja’far was one of the deputies of Imam al‐Hadi (a.s.). One day, he was betrayed near al‐

Mutawakkil who threw him in prison. He remained in prison for a long time and he could not bear

longer. Therefore, he asked an agent of the Abbasid government to intercede for him to be set

free and he would give him three thousand dinars for that. The agent went to Ubaydillah, who

had a good position near al‐Mutawakkil, and asked him to intercede with al‐Mutawakkil for Ali bin

Ja’far. Ubaydillah responded to him and interceded with al‐Mutawakkil to set Ali bin Ja’far free,

but al‐Mutawakkil refused and said to him, ‘If I doubted you, I would say you are a Rafidhi (Shia).




This is a deputy of Abul Hasan al‐Hadi and I have determined to kill him.’

Ubaydillah regretted his intercession and told his friend (the agent) that al‐Mutawakkil had

determined to kill Ali bin Ja’far and there was no chance for setting him free. Ali bin Ja’far became

so distressed and wrote a letter to Imam al‐Hadi (a.s.) saying to him, ‘O my master, please do

something for

me!

I fear

I may

lose

my

faith.’

Imam

al

‐Hadi

(a.s.)

replied

to

him,

‘Since

the

matter

has reached this point with you, I will pray Allah for you.’


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Al‐Mutawakkil became seriously ill and his fever increased, and so he ordered his men to set free

all prisoners and gave a special order to set Ali bin Ja’far free. Al‐Mutawakkil ordered Ubaydillah

to set Ali free and to beg him to forgive him (al‐Mutawakkil) what he had done to him. Ali was set

free and went to live in Mecca as Imam al‐Hadi (a.s.) had ordered him.[1]

4. Ahmad bin al‐Khasib hated Imam al‐Hadi (a.s.). He insisted on the imam to give him his house

with no price. Imam al‐Hadi (a.s.) became so angry and said to him, ‘I will pray Allah that nothing

from you shall remain.’

It was no long after that when the wrath of Allah afflicted Ahmad and he perished.[2]

These are some examples historians have mentioned on Allah’s responding to the prayers of

Imam al‐Hadi (a.s.). It is definite that the response to prayers is not man’s doing but it is by the will

of Allah Who responds to the prayer of whomever He likes of His people. There is no doubt that

the infallible imams of the Ahlul Bayt (a.s.) had a very high position near Allah because they

devoted themselves to Him as far as loyalty had meaning and obeyed Him in the full sense of

obedience, and therefore, Allah responded to their prayers immediately and made their holy

shrines from among the places where prayers are responded to.


[2] Ibid., vol.13 p.132.

His knowledge and sciences




Allah had dilated the chest of Imam al‐Hadi (a.s.) for knowledge and expanded his heart for

sciences. Secrets of facts and obscurities of things were uncovered for him with no request or

effort. People talked about the vast knowledge he had that no one at all was equal to him in his

amazing, scientific treasures which covered all sciences of Hadith, jurisprudence, philosophy,

theology, and other branches of knowledge.

Scholars and jurisprudents often referred to his opinion in complicated and mysterious questions

on the verdicts of the Islamic Sharia. Al‐Mutawakkil, the Abbasid caliph, who was the bitterest

enemy of Imam al‐Hadi (a.s.) and of his fathers, referred to the opinion of Imam al‐Hadi (a.s.) in

the questions which the ulama of his age disagreed on and he preferred the opinion of Imam al‐

Hadi (a.s.) to the opinions of the rest of ulama. We shall discuss this point in the coming chapters.

Anyhow, we shall talk in brief about the knowledge and sciences transmitted from him and his

maxims and literatures that dealt with different educational and social matters.

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Hadith

The traditions transmitted from the Prophet (a.s.) and the infallible imams of his progeny were

not limited to legal verdicts and religious questions, but they included all sides of life. They had

established the bases of morals, disciplines, good behaviors, and other intellectual and social

issues.

Many traditions were transmitted from Imam al‐Hadi (a.s.) that some of them were narrated from

the Prophet (a.s.) and some were narrated from his infallible fathers (a.s.).

His traditions from the Prophet (a.s.)

Imam al‐Hadi (a.s.) narrated a group of traditions from his fathers who narrated them one by one

from the Prophet (a.s.). Here are some of them:

1. Al‐Mas’oudi said, “Muhammad bin al‐Faraj told me in Jirjan…that Abu Du’amah said, ‘I visited

Ali bin Muhammad bin Ali bin Musa during his illness that led to his death and when I wanted to

leave, he said to me, ‘O Abu Du’amah, you have a right on me. Do I tell you a tradition that shall

delight you?’ I said to him, ‘I am in utmost need of that O son of the messenger of Allah.’

He said, ‘My father Muhammad bin Ali told me from his father Ali bin Musa bin Ja’far from his

father Ja’far bin Muhammad from Muhammad bin Ali from Ali bin al‐Husayn from al‐Husayn bin

Ali from his father Ali bin Abu Talib that the messenger of Allah (a.s.) said to him, ‘Write down!’ Ali




said, ‘What shall I write down?’ The messenger of Allah (a.s.) said, ‘Write down: “In the name of

Allah, the Beneficent, the Merciful. Faith is that which hearts acknowledge and deeds prove, and

Islam is that which tongues witness and marriage becomes lawful with.’

Abu Du’amah said, ‘O son of the messenger of Allah, I do not know which of them is better; the

tradition or

the

narrators!’

Ali

al

‐Hadi

(a.s.)

said,

‘It

is

a book

written

down

by

the

hand

of

Ali

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bin Abu Talib and the dictation of the messenger of Allah (a.s.) that we inherit one from the

other…’[1]

This tradition shows the difference between faith and Islam (being a Muslim). Faith is to settle

inside the soul and the deep of heart and to be proved through good deeds, but Islam (being or

turning a Muslim) is to witness the oneness of Allah and the prophethood of Muhammad (a.s.)

and consequently marriage becomes lawful besides other positive orders that require being a

Muslim in order to be achieved.

2. Al‐Hasan bin Ali narrated from Abul Hasan al‐Hadi from his fathers that Ameerul Mo’minin said,

“Once, I heard the messenger of Allah (peace be upon him and his progeny) say, ‘When people

will be resurrected on the Day of Resurrection, a caller will call me: O messenger of Allah, Allah

has permitted you to reward your lovers and the lovers of your household (progeny) who have

followed them for the sake of you and been opponent to their enemies for the sake of you. You

can reward them as you like.’ I shall say, ‘O my Lord, Paradise! You put them in whatever part of it

You like. This is the praised estate You have promised of.”[2]

3. Abul Hasan al‐Hadi (a.s.) narrated from his fathers that the Prophet (a.s.) said, ‘Love Allah for

the blessings He gives you, and love me for the love of Allah, and love my household for my

love!’[3]

4. Imam al‐Hadi (a.s.) narrated from his fathers that the Prophet (a.s.) said, ‘On the Day of

Resurrection I will be intercessor for four ones; the lovers of my progeny, one who follows them,

one who shows enmity against their enemies, one who carries out their needs, and one who

relieves their distresses…’[4]

[1] Muruj ath‐Thahab, vol.4 p.114.

[2] Bihar al‐Anwar, vol.3.

[3] Al‐Amali by Sheikh at‐Toosi.

[4] Ibid.




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The Prophet

(a.s.)

stressed

on

loving

his

pure

progeny

and

made

this

love

as

an

obligation

on

every Muslim man and Muslim woman, because loving and following them would protect the

nation from disagreement, separation, deviation and seditions.

5. Imam al‐Hadi (a.s.) narrated from his fathers that the Prophet (a.s.) said, ‘Allah the Almighty

says: O son of Adam, you are not fair to Me. I endear Myself to you through blessings and you

make yourself hated through sins. My good comes down to you and your evil comes up to Me.

Every day and night a honorable angel comes to Me bringing ugly deeds from you. O son of Adam,

if you hear your description from other than you while you do not know who the described one is,

you will soon hate him…’[1]

The tradition invites people to do good deeds and avoids the deeds that Allah hates, because

every deed goes up to Allah. Allah has said, (To Him do ascend the good words; and the good

deeds…)[2] and He rewards His people due to their deeds in the worldly life.

6. Imam Abul Hasan al‐Hadi (a.s.) narrated from his fathers that the Prophet (a.s.) said, ‘My

daughter was named Fatima because Allah the Almighty has weaned[3] her and whoever loves

her from Fire…’[4]

7. Imam al‐Hadi (a.s.) narrated from his fathers from his grandfather Imam al‐Baqir (a.s.) that Jabir

bin Abdullah al‐Ansari said, ‘Once I was with the Prophet (a.s.). I was at his side and Ali Ameerul

Mo’minin at the other side when Umar bin al‐Khattab came drawing some man from the collars.

The Prophet (a.s.) asked Umar, ‘What is the matter with this man?’ Umar said, ‘He narrated that

you had said: ‘He, who says “there is no god but Allah and Muhammad is the messenger of Allah”

will be in

[1] Al‐Amali by Sheikh at‐Toosi.

[2] Qur'an, 35:10.

[3] In Arabic “fatama” means weaned.


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Paradise. If people hear this, they will give up good deeds. Have you said this?’ The Prophet (a.s.)




said, ‘Yes, if they keep to the love and guardianship of this man.’ He pointed to Imam Ali (peace be

upon him).’[1]

8. Imam al‐Hadi (a.s.) narrated from his fathers from his grandfather Imam Ali (a.s.) that the

Prophet (a.s.) said, ‘O Ali, Allah has created me and you from His light when He created Adam and

put that

light

into

Adam.

This

light

reached

to

Abdul

Muttalib

and

then

it

divided

and

so

I was

in

Abdullah and you were in Abu Talib. Prophethood does not fit other than me and guardianship

does not fit other than you. Whoever denies your guardianship denies my prophethood and

whoever denies my prophethood Allah will throw him down on his nose into Fire…’[2]

Allah created Prophet Muhammad (a.s.) and his guardian Imam Ali (a.s.) from one light and then

they illuminated intellectual and social life and liberated the earth from idolatry and superstitions

of the pre‐Islamic era. They were but one self. Whoever denied the guardianship of Imam Ali (a.s.)

denied the prophethood of Prophet Muhammad (a.s.) and will have no share in the afterlife and

will be among losers.

9. Imam al‐Hadi (a.s.) narrated from his fathers that the Prophet (a.s.) had said to Imam Ali (a.s.),

‘O Ali, he, who loves you, loves me, and he, who hates you, hates me.’

There are many prophetic traditions declaring that the love to Imam Ali (a.s.) is out of the love to

the Prophet (a.s.) and the hatred towards Imam Ali (a.s.) is out of the hatred to the Prophet (a.s.)

because Imam Ali (a.s.) was the very self of the Prophet (a.s.), the gate of the town of his

knowledge, the father of his two grandsons, and his defender in all situations and battles.



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10. Imam al‐Hadi (a.s.) narrated from his fathers from his grandfather Ameerul Mo’minin (a.s.)

that the Prophet (a.s.) said, ‘He, who likes to meet Allah (on the Day of Resurrection) safe,

purified, and without fearing the great horror, let him follow you O Ali, and follow your two sons

al‐Hasan and al‐Husayn, and (your grandsons) Ali bin al‐Husayn, Muhammad bin Ali, Ja’far bin

Muhammad, Musa bin Ja’far, Ali bin Musa, Muhammad bin Ali, Ali bin Muhammad, al‐Hasan bin

Ali, and al‐Mahdi the last of them. O Ali, at the end of time there will be a group of people

following you where people will hate them but if they love them it will be better for them if they

know. They (that group) will prefer you to their fathers, mothers, brothers, tribes, and all

relatives. The best blessings of Allah be on them. Those people will be resurrected under the

banner of Hamd (praise). Allah will forgive their bad deeds and exalt their positions as reward for




what they have done.’[1]

11. He narrated that the Prophet (a.s.) said, ‘People (after death) are of two kinds; one will rest

and the other will relieve (others). One, who will rest, is a believer. He will be free from this world

with all its troubles and will go to the mercy of Allah and His great reward. As for the one, who will

relieve, is

a dissolute.

People,

animals,

and

trees

will

be

relieved

from

him

and

he

will

go

to

what

he has done.’[2]

His narrations from Ameerul Mo’minin

Imam al‐Hadi (a.s.) narrated a good collection of maxims and sayings from his grandfather

Ameerul Mo'minin, the pioneer of wisdom and justice in the earth. Here are some of them:

1. He narrated that Ameerul Mo'minin Imam Ali (a.s.) said, ‘Beware of wishes because they are

from the wares of dissolutes.’[3]


[2] Al‐Amali by at‐Toosi.

[3] Ibid.

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Islam resists all means that lead to backwardness and deterioration. Among these means is the

relying on wishing and giving up work and labor which means the stop of progress and

development in life.

2. He narrated that Ameerul Mo'minin said, ‘He, who busies himself thinking of the afterlife, will

be rich with no money, feel at ease with no family, and feel mighty with no fellows.’[1]

One, who cares for the affairs of the afterlife, will be rich with his piety and religiousness, will be

happy because he satisfies his conscience through associating with his Creator, and will be

respectable and honorable among people by his benevolence and piety.

3. He narrated that Ameerul Mo'minin said, ‘Knowledge is a worthy inheritance, morals are

graceful garments, pondering is a clear mirror, and taking lessons is a sincere warner. It suffices

you to have good manners by giving up what you hate from others.’[2]

4. He narrated that Imam Ali (a.s.) said, ‘Whoever feels conceited will perish.’[3]

5. He narrated from Ameerul Mo'minin his saying, ‘He, who is certain of recompense (from Allah),




will give generously.’[4]

6. Imam al‐Hadi (a.s.) said, “Once, a Jew came to Ameerul Mo'minin (a.s.) and said to him, ‘Tell me

about that which is not of Allah, that which Allah does not have, and that which Allah does not

know!’

Imam Ali (a.s.) said, ‘What Allah does not know is that He does not know (accept) that He has a

child. This refutes your (the Jews’) saying that Uzayr is the son of Allah. As for that which is




[4] Ibid., vol.11 p.523.

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not of Allah, it is injustice because there is no injustice with Allah against His people. And as for

your saying about that which Allah does not have, it is that Allah has no partner.’

The Jew was astonished and turned Muslim. He declared the shahada and then said to Imam Ali

(a.s.), ‘I bear witness that you are the truth, from the people of truth, and have said the truth.’[1]

Imam Ali was the gate of the town of the Prophet’s knowledge. If he was given his right (in the

caliphate), he would give verdicts to the people of the Bible from their Bible, to the people of the

Psalms (Zabur) from their Psalms, and to the people of the Torah from their Torah. He often said

that if the caliphate had come to him after the death of the Prophet (a.s.), every Jew or Christian

would have turned Muslim and followed the path of the truth.

7. Imam al‐Hadi (a.s.) narrated from his fathers that a man from Iraq asked Imam Ali (a.s.) when

he was marching (with his army) for the battle of Siffeen, ‘Tell us about our marching to fight the

people of Sham![2]Is it by the fate of Allah?’

Imam Ali (a.s.) said, ‘O sheikh (old man), yes, it is. By Allah, you do not mount a castle or descend

into a valley unless it has been determined by the fate of Allah.’

The man said, ‘I expect the reward of my efforts from Allah O Ameerul Mo'minin.’

Imam Ali (a.s.) explained fate by saying, ‘O sheikh, wait! You may think it is inevitable fate and

inescapable doom! If it is so, then reward and punishment, enjoining and forbidding, scolding,




warning and threatening will be void, and a bad doer will not to be blamed and a good doer will

not be rewarded. A good doer will be worthier of being blamed than a guilty one, and a guilty one

will be worthier of reward than a good doer. This opinion is of

[1] Ma’athir al‐Kubara’.

[2] Nowadays Damascus. But then, Sham encompassed the present Syria, Jordan, Lebanon and

Palestine.

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idolaters, enemies of Allah, fatalists, and the magi. O sheikh, Allah the Almighty has charged His

people but has given them the option to do or not to do, and forbidden them as warning. He gives

much for a little. He is not disobeyed out of defeat and He is not obeyed by force. He has not

created the heavens, the earth, and what is between them in vain. That is the opinion of those

who disbelieve, and woe unto those who disbelieve from the Fire…’

The man got up reciting some verses of poetry in which he praised Imam Ali (a.s.) and showed his

satisfaction to what Imam Ali said.[1]

We shall discuss in detail the subject of fate in the following chapter inshallah.

8. He narrated that Imam Ali (a.s.) said, ‘Many are they those inattentive people who may weave a

dress to wear but it is their shroud, and build a house to live in but it is the place of their grave.’[2]

His narrations from Imam al‐Baqir

He narrated from his grandfather Imam Muhammad al‐Baqir (a.s.) his saying, ‘Beware of the

physiognomy of a believer because he sees by the light of Allah.’ Then he recited this verse, (Lo!

therein verily are portents for those who read the signs).[3]

His narrations from Imam as‐Sadiq

Imam al‐Hadi (a.s.) narrated many traditions from his grandfather Imam as‐Sadiq (a.s.). Here are

some of them:

1. He narrated that Imam as‐Sadiq (a.s.) said, ‘There are three prayers that are not blocked from

Allah the Almighty; the prayer of a father for his child if he is dutiful to him or against his child

[1] At‐Tawhid, p.380‐381.

[2] Uyoon Akhbar ar‐Redha.





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if he is undutiful to him, the prayer of an oppressed one against his oppressor or for his

(oppressed one’s)

supporter,

and

the

prayer

of

a believer

for

his

believing

brother

if he

comforts

him or against him if he does not, when he is able to do that (to comfort him)…’[1]

2. He narrated that Imam as‐Sadiq (a.s.) said, ‘Keep to piety because it is the essence of religion

which you keep to and believe in Allah through it. It is that which Allah wants from those who

follow us.’[2]

3. He narrated that Imam as‐Sadiq (a.s.) said, ‘He, who does not practice taqiyya (dissimulation) to

keep us safe from the villains of people, is not from us.’[3]

The infallible imams (a.s.) urged their followers to act due to taqiyyah to spare their bloods from

the tyrannical governments who killed the Shia with no bit of mercy. If taqiyyah had not been

legislated, no one of the Shia and lovers of the Ahlul Bayt (s) would have remained alive.

4. He narrated that Imam as‐Sadiq (a.s.) said, ‘There are three times at which du’a is not blocked

from Allah the Almighty; the du’a after the obligatory prayers, the du’a during the falling of rain,

and the du’a when one of the signs of Allah appears in His earth.’[4]

Allah the Almighty likes to be supplicated at these times and He has promised to respond to His

suppliants as He also responds to supplication in the holy shrines of the infallible imams.

5. He said, “Once, a man came to Imam as‐Sadiq (a.s.) and said to him, ‘I have been bored with

this life. Would you please ask Allah for death to me?’ Imam as‐Sadiq (a.s.) said, ‘The price of life is

to

[1] Ma’athir al‐Kubara’, Wassa’il ash‐Shia, vol.4 p.163.




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obey and not to disobey. If you live long to obey, is better to you than to die and neither to

disobey nor to obey.’”




6. He said, “Imam as‐Sadiq (a.s.) was asked to describe death and he said, ‘For the faithful death is

sweeter than breeze that a faithful smells and refreshes with it and all fatigue and pain end, and

for the unbelievers it is like the stinging of snakes and scorpions or bitterer.’ It was said to him,

‘Some people say that death is bitterer than sawing, cutting with scissors, stoning, and turning of

millstones on

the

pupils

of

eyes.’

Imam

as

‐Sadiq

(a.s.)

said,

‘Yes,

it

is

so

for

some

unbelievers

and

sinners. Do you not see that some of them suffer these severities? What they will meet after that

will be much severer. It is the torment of the afterlife which will be much severer than the

torment in this life.’ It was said to him, ‘Then, why do we see some unbelievers die easily while

talking and laughing, and some believers too, and we see some believers and unbelievers suffer

much when dying?’ Imam As‐Sadiq (a.s.) said, ‘The easy death of a believer is a soon reward for

him, and when he suffers at death, he is purified from his sins in order to be pure and then to

deserve the eternal reward in the afterlife. The easy death of some unbelievers is that they are

given the reward of their good deeds in this world and in the afterworld they will have torment.

And if some unbelievers suffer at death, it is the beginning of the torment of Allah on them. Allah

is just and He does not wrong.’[1]

7. He narrated that Imam as‐Sadiq (a.s.) explained the saying of Prophet Jacob (a.s.) “Comely

patience!” by saying, ‘It is the patience that one undergoes without complaining.’[2]

8. He narrated that Imam as‐Sadiq (a.s.) interpreted this Qur’anic verse (Their sides draw away

from (their) beds)[3] by saying,

[1] Uyon Akhbar ar‐Redha.


[3] Qur'an, 23:16.

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‘They did not sleep until they offer the Isha’ (evening) prayer.’[1]

9. He narrated that Imam as‐Sadiq (a.s.) said in interpreting this Qur’anic verse (…We will most

certainly make him live a happy life),[2] ‘It means satisfaction.’

His narrations from Imam Musa bin Ja’far

Imam al‐Hadi (a.s.) narrated from his fathers that his grandfather Imam Musa bin Ja’far al‐Kadhim

(a.s.) said, ‘Allah created the creation and knew what they would be. He enjoined them to do

some things and forbade them from doing some other things. He gave them a way to do what He

enjoined them to do and gave them a way to refrain from what He forbade them from. He forced




no one of His creation to disobey but He tried them with misfortunes as He had said,(He may try

you; which of you is best in deeds).[3]’

In this tradition, Imam al‐Kadhim (a.s.) refuted the concept of “compulsion” which we shall discuss

in one of the coming chapters.

His narrations

from

Imam

ar

‐Redha

Imam Abul Hasan al‐Hadi (a.s.) narrated from his grandfather Imam Ali bin Musa ar‐Redha (a.s.)

that one day Abu Hanifah was with Imam Ja’far as‐Sadiq (a.s.) and when he went out, he met

Imam Musa Bin Ja’far al‐Kadhim (a.s.) and asked him, ‘O boy, from whom does disobedience

come?’

Imam Musa al‐Kadhim (a.s.) replied, ‘It is one of three; it either comes from Allah the Almighty‐

and certainly not‐ and it does not behoove the Generous Lord to punish His slave for something

he does not do, or from Allah and man‐and it does not‐and it does not behoove the mighty

partner to oppress the weak partner, or from man‐ and it does‐ and if Allah punishes him, it will

be for


[2] Qur'an, 16:97.

[3] Qur'an, 67:2.

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his guilt, and if He forgives him, it will be out of His generosity and munificence.’[1]

In this tradition the imam (a.s.) refuted the concept of “compulsion” and showed that man is free

in this life. He is forced neither to obey nor to disobey. His will makes him free to choose whatever

he likes.

Referring obscure traditions to the Ahlul Bayt

Imam al‐Hadi (a.s.) ordered his followers to be certain about the traditions narrated from the

infallible imams of the Ahlul Bayt (s). If they were certain that those traditions had come from the

infallible imams and they understood their contents, they should act according to them;

otherwise, they should refer them to the imams to verify and explain them.

Once, Dawud bin Farqad al‐Farisi said in a letter he sent to Imam al‐Hadi (a.s.), ‘We ask you about

the knowledge transmitted to us from your fathers and grandfathers. There is some contradiction

in them. How do we act due to them with this contradiction?’




Imam al‐Hadi (a.s.) replied to him, ‘If you are certain it is our saying, you act upon it, otherwise,

you refer it to us.’[2] He ordered his followers to refer such traditions to the imams of the Ahlul

Bayt (s) so that they would show whether they were theirs or fabricated.

Contradictory traditions

Al‐Himyari wrote to Imam al‐Hadi (a.s.) asking about contradictory traditions and how to act upon

them. Imam al‐Hadi (a.s.) replied to him, ‘He, who clings to the head of a spring, his affairs will not

be confused because they come out white and pure.’ Imam al‐Hadi (a.s.) meant that whoever

associated with the imam nothing would be confused to him because he would take

[1] At‐Tawhid, p.96.

[2] Basa’ir ad‐Darajat.

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facts from their origin and source.

When al‐Himyari read this reply, he wrote to Imam al‐Hadi (a.s.), ‘How can we get the head and it

is blocked between us and it (him)?’ Al‐Himyari meant that there was no way for people to

contact with Imam al‐Hadi (a.s.) because of the political pressure and severe punishment the

government followed against the Shia who contacted with the infallible imams (a.s.).

Imam al‐Hadi (a.s.) replied, ‘The truth is available for whoever sincerely seeks it…’[1]

Jurisprudence

Imam al‐Hadi (a.s.) paid too much attention to the spreading of the principles of the Islamic

Sharia, the explaining of its verdicts, and the teachings of its sciences. Jurisprudents and scholars

gathered around him taking from the springs of his knowledge and recording his traditions that

were from the sources of the Islamic rulings to the Twelver Shia.

Imam al‐Hadi (a.s.) was the unequalled jurisprudent of his age to a degree that even al‐

Mutawakkil, the Abbasid caliph, who was one of the bitterest enemies to the Alawids, referred to

him in complicated questions and preferred his fatwas to the other jurisprudents’. Here we

mention some traditions of Imam al‐Hadi (a.s.) that Shiite jurisprudents refer to in deriving legal

verdicts;

Washing the dead

Ahmad bin al‐Qassim wrote a letter to Imam Abul Hasan al‐Hadi (a.s.) asking if a believer died and




a washer wanted to wash the corpse (perform the ritual ghusl of the dead) while there were some

Murjites[2] present whether the washer would wash the corpse of the believer in the way like the

other (sects of) Muslims did without putting a turban on his head and without putting a

[1] Ad‐Dur an‐Nadhim (a manuscript).

[2] Or “Murji’a”: the name of a politico‐religious movement in early Islam.

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palm branch with him or not. Imam al‐Hadi (a.s.) replied, ‘He should perform the ghusl of believer

even if they are present. As for the palm branch, it should be put secretly and he (the washer)

should try his best not to let them see him do that.’[1]

This tradition showed clearly that a dead believer should be washed according to the way of the

Ahlul Bayt (s) paying no attention to the Murjites. It also showed to put palm branches with the

corpse secretly due to taqiyyah. There are many traditions about the recommendation of putting

two green palm branches with a dead believer, otherwise, some branches of trees other than

palm‐tree. One of these traditions is the one narrated by Ali bin Bilal from Imam al‐Hadi (a.s.), on

which jurisprudents depend in deriving their fatwa.[2]

Offering the prayer in (cloths of) fur

Shiite jurisprudents specify certain conditions on one’s clothing, when offering the prayer, for the

validity of the prayer such as purity and not to be ill‐gotten. They depend in that on true traditions

transmitted from the imams of the Ahlul Bayt (s).

Ali bin Eesa wrote to Imam al‐Hadi (a.s.) asking about the permissibility of offering the prayer with

cloths of fur of the animals whose meat is unlawful to eat, and Imam al‐Hadi (a.s.) replied to him

saying, ‘I do not like offering the prayer in any of these furs.’ He wrote again to Imam al‐Hadi (a.s.)

saying that he lived among people that he had to practice taqiyyah with them and that no one

could travel in his country without cloths of fur, and he feared that he would be harmed if he put

off his fur clothing. Imam al‐Hadi (a.s.) replied to him, ‘You wear fur of fennec and beaver.’[3] This

tradition permitted offering prayer with cloths of the fur of fennec and beaver when one is

obliged.

[1] Wassa'il ash‐Shia, vol.2 p.737.

[2] Wassa'il ash‐Shia, vol.2 p.738, al‐Hada’iq an‐Nadhirah, vol.4 p.41.





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Offering the prayer with man’s hair

There are many traditions from the infallible Imams of the Ahlul Bayt (a.s.) showing the

impermissibility of prayer with fur of animals whose meat is unlawful to eat like cat for example.

Of course,

this

does

not

include

man’s

hair.

Once,

ar

‐Rayyan

bin

as

‐Salt

asked

Imam

al

‐Hadi

(a.s.)

about the permissibility of offering prayer with a garment on which some hair or nail of man

hanged and Imam al‐Hadi (a.s.) said to him it was permissible.[1]

Passing before a prayer

Twelver Shia jurisprudents believe that prayer is not invalidated when someone passes in front of

one who is offering prayer. They depend in that on a tradition narrated by Abu Sulayman from

Imam al‐Hadi (a.s.) that some man asked him (Imam al‐Hadi) whether prayer would be invalid if

someone passed in front of one during offering his prayer and Imam al‐Hadi (a.s.) said, ‘No, prayer

is not so simply invalidated. It is accepted from its keeper.’[2]

Offering prayer in the desert

Ali bin Mahziyar asked Imam Abul Hasan al‐Hadi (a.s.), ‘If someone is in the desert when the time

of obligatory prayer comes and he cannot come out of the desert before the time of prayer

elapses, what should he do with his prayer since it is forbidden to offer prayer in the desert?’

Imam al‐Hadi (a.s.) said, ‘He can offer prayer in the desert but he should avoid roads.’[3] It is

unrecommended to offer prayer in the middle of roads whether are busy with people or empty,

and if one troubles the passers‐by when offering prayer in the middle of roads, prayer is unlawful

in this case.[4]

[1] Wassa’il ash‐Shia, vol. 3 p.277.

[2] Ibid., vol.3 p.334.


[4] Al‐Lum’ah, vol.1 p.223.

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Prostrating on glass

Shia jurisprudents have agreed that prostration in prayer must be performed on the earth or what

is grown from the earth.[1] They have not permitted prostration on things which are eatable or

wearable and they have prohibited prostration on glass. They depend in all that on traditions

narrated from the imams of the Ahlul Bayt (s).

Muhammad bin al‐Husayn said, ‘One of our companions wrote a letter to Imam Abul Hasan (a.s.)




asking about prostrating on glass. He said, ‘When I sent my letter, I thought with myself and said:

it (glass) is from that which is grown from the earth and I did not have to ask about it. Imam al‐

Hadi (a.s.) wrote to me, ‘Do not offer prayer on glass even if your self says to you it is grown from

the earth because it is from salt and sand which are changed.’[2]

A conscious one is not to reoffer prayer

Jurisprudents say a mukallaf[3] must not be unconscious when prayers are required from him. If a

mukallaf is unconscious from the beginning of the time of charging to the end, he is not charged

with prayers neither ada’ nor qadha’.[4] They depend on many traditions of the infallible imams

(a.s.).

Ali bin Mahziyar asked Imam al‐Hadi (a.s.) about the unconscious and he said, ‘An unconscious

one has neither to offer qadha’ prayer nor to perform qadha’ fasting. Allah is worthier of

pardoning him.’[5]

[1] This especially concerns the place where the forehead is put during prostration.


[3] A mukallaf is one who is obliged to fulfill the religious duties.

[4] Ada’ is to offer prayer (or other obligations) at its specified time and qadha’ is to offer prayer

out of its specified time.

[5]

Wassa'il

ash‐

Shia,

vol.5

p.352.

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Ayyub bin Noah wrote to him asking about one who was unconscious for a day or a little more

whether he had to offer qadha’ prayers or not. Imam al‐Hadi (a.s.) wrote to him, ‘He has to offer

neither prayers nor fasting.’[1]

Offering qasr[2] prayer in the travel to Mecca

Twelver Shia jurisprudents make conditions on qasr prayer such as that travel is not to be one’s

job like driver, sailor, shepherd and the like. Such persons offer tamam (full) prayer in travel.

Travel as a job depends on one’s will and practice of travel a time after another in a way that

there is no unusual break in it. Entrepreneurs who take pilgrims to the hajj every year are not

permitted to offer full prayer but they must offer qasr (shortened) prayer.[3]




Muhammad bin Jazzak said, ‘I wrote to Abul Hasan the Third (Imam al‐Hadi) that I had some

camels and had employees on them (to travel in caravans), but I did not go except in the way of

Mecca to perform the hajj and on very few occasions to some places. I asked him what I should do

when I went with them (the shepherds) whether I should offer qasr prayer and break my fasting in

travel or

not.

Imam

al

‐Hadi

(a.s.)

wrote

to

me,

‘If

you

do

not

keep

to

them

and

do

not

go

with

them in every travel except to Mecca, you have to offer qasr prayer and to break fasting.’[4]

Khums

Khums (one fifth) is one of the Islamic taxes that Islam has imposed to fight poverty, spread

culture, develop intellect, and revive Islamic sciences. Khums is obligatory on the profits of trades,

industries, and other kinds of work that are more than one and his family’s expenditure of one

year as it is mentioned in the


[2] Qasr is the shortened form of prayer.

[3] Minhaj as‐Salihin, vol.1 p.216‐217.


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books of jurisprudence. Jurisprudents depend in that on the traditions transmitted from the

imams of the Ahlul Bayt (s).

In al‐Kafi it has been mentioned that Ibrahim bin Muhammad al‐Hamadani said, “I wrote to Abul

Hasan (al‐Hadi) (a.s.) saying, ‘Ali bin Mahziyar read to me your father’s book in which he imposed

(a tax of) a half of the sixth on the owners of small villages after deducting the costs, and one,

whose village income does not cover the costs, does not have to pay a half of the sixth or anything

else. Some people disagreed on this and said, ‘The khums must be paid from the income of

villages after deducting the costs of the village and the tax taken on it by the government and not

the expenditure of one and his family.’ Imam al‐Hadi (a.s.) wrote replying, ‘After deducting his and

his family’s expenditure and after the tax of the government.’[1]

Ali bin Mahziyar narrated that Ali bin Muhammad bin Shuja’ an‐Naysaburi said to Abul Hasan the

Third, ‘Some man got from his farm one hundred kurrs[2] of wheat which included zakat. The

tenth, which was ten kurrs, was taken, thirty kurrs were spent on repairing the farm, and sixty

kurrs remained for him. What must be paid to you (as khums) from that?...’ Imam al‐Hadi (a.s.)

wrote, ‘For me is the khums (fifth) of what remains after deducting his (the owner’s) expenditure

(of a year).’[3]




Jurisprudents have depended on these traditions in verdicting that the khums is obligatory on

whatever remains from the expenditure of a year. Jurisprudential books and practical theses have

discussed this matter in details.

[1] Al‐Hada’iq an‐Nadhirah, vol.12 p.348.

[2] Kurr

is

a unit

of

weight.


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Zakat

Zakat is one of the effective programs Islam has established in its economical system. It is one of

the wonderful means that pluck out the roots of poverty and wretchedness in society. Imam al‐

Hadi (a.s.) was asked about some branches of zakat and he gave answers to them where

jurisprudents depended and still depend on in deriving legal verdicts.

Among the conditions jurisprudents make on the deserving of zakat is that one, who deserves to

be given zakat, must be a believer. Unbelievers are not to be given from the zakat. It was narrated

that Imam al‐Hadi (a.s.) was asked whether it was permissible to give those, who believed in

embodiment (of God), from the zakat or not and he said, ‘Do not give whoever believes in

embodiment from the zakat and do not offer prayer behind him!’[1]

Of course, there is no specification for those who believe in embodiment and so this prevention

from zakat includes every unbeliever who does not believe in Allah and the Day of Resurrection.

Jurisprudents say that one, who is given from the zakat, is not to be from those whose expense is

on the giver of the zakat like father or grandfather, children or grandchildren. However, al‐Kulayni

mentioned in al‐Kafi that Isma’il bin Imran al‐Qummi said, ‘I wrote to Abul Hasan the Third that I

had male and female children and asked him whether I could give them from the zakat or not. He

wrote to me that I could.’ The sheikh (at‐Toosi) in at‐Tahthibayn thought this tradition to concern

the case of this man, and his like, whose money did not satisfy the expenditure of his family.[2]

[1] Wassa'il ash‐Shia, vol. 6 p.157.

[2] Al‐Hada’iq an‐Nadhirah, vol.

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There is no limitation to the money given to the poor from zakat except the zakat al‐fitr.[1] One of

the Shia wrote to Imam al‐Hadi (a.s.) through Ahmad bin Isaaq asking him, ‘Can I give my brothers

two or three dirhams from the zakat?’ Imam al‐Hadi (a.s.) wrote to him, ‘You can do inshallah.’[2]

The first

kind

of

zakat

legislated

in

Islam

was

the

zakat

al

‐Fitr

which

jurisprudents

called

as

the

zakat of bodies. It is obligatory on all people; faithful and unfaithful, old and young, male and

female. Imam al‐Hadi (a.s.) wrote to Ibrahim bin Muhammad al‐Hamadani saying, ‘The zakat al‐

Fitr is (obligatory) on you and on all people and whoever you are responsible for whether male or

female, old or young, free or slave, suckling or weaned. You pay six rotls due to the rotl of Medina.

A rotl is one hundred and ninety‐five dirhams, and so the zakat al‐Fitr is one thousand and one

hundred and seventy dirhams.’[3]

Ibrahim bin Muhammad al‐Hamadani said, ‘Traditions were different on the zakat al‐Fitr and so I

wrote to Abul Hasan asking him about that and he wrote to me saying, ‘The (amount of) zakat al‐

Fitr is a sa’[4] of the usual food in your country. On the people of Mecca, Yemen, Ta’if, the sides of

Sham, Yamama, Bahrain, Iraq, Persia, Ahwaz, and Kirman is a sa’ of dates, on the people of the

middle of Sham a sa’ of raisin, on the people of the island, Mosul, and all mountains a sa’ of wheat

or barley, on the people of Tabaristan a sa’ of rice, on the people of Khurasan a sa’ of wheat, on

the people of Marw and Riy a sa’ of raisin, on the people of Egypt a sa’ of wheat, and on other

peoples is a sa’ of their usual foods. On the nomads of the desert is a sa’ of uqt (dried cheese). The

zakat al‐Fitr is obligatory on you and on all people.’[5]

[1] The zakat that is given at the end of fasting in Ramadan.


[3] Ibid., p.237.

[4] Sa’ is a measure of about 3.25 kilograms.


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The substance of the zakat al‐Fitr is to be from the usual food of the people of a country like

wheat or barley for example. The obligatory amount of this kind of zakat is one sa’ which is about

three kilograms. One can pay money instead of food substances as jurisprudents say.

Fasting

Imam al‐Hadi (a.s.) was asked about many questions on fasting and he answered them in

traditions transmitted by his followers.




Fasting on seeing the crescent

The surest way of the beginning of Ramadan is the seeing of the crescent. Whoever sees the

crescent, whether alone or with others, must fast.

Ali bin Rashid narrated from Imam al‐Hadi (a.s.) his saying, ‘Do not fast except on the seeing (of

the crescent).’[1] Jurisprudents believe in the impermissibility of fasting with the intention of

obligation when the seeing of the crescent of Ramadan is not proved.

Fasting of a suckling mother

Ali bin Mahziyar wrote to Imam al‐Hadi (a.s.) asking him, ‘There is some woman who suckles her

son or other than her son in the month of Ramadan. She suffers much in her fasting. She suckles

until she faints and cannot fast. Does she suckles her child and breaks her fasting to perform it

later on if she will be able or she gives up suckling in order to fast? If she cannot hire some woman

to suckle her child, what does she do?’

Imam al‐Hadi (a.s.) wrote to him saying, ‘If she can hire a wet nurse for her child, she may do and

perform her fasting; otherwise, she breaks fasting and continues suckling her child and performs

her fasting later on whenever she will be able to fast.’[2]


[2] Ibid., p.154.

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Jurisprudents depend on this tradition in giving a fatwa that a suckling mother, whose milk is little,

is permitted not to fast in Ramadan if her fasting harms her child and she cannot hire a wet nurse.

Expiation (kaffara) of specified fasting

Al‐Husayn bin Ubayda wrote to Imam al‐Hadi (a.s.) saying, ‘O my master, some man vowed to fast

on a certain day, but he slept with his wife on that day. What expiation is on him?’ Imam al‐Hadi

(a.s.) replied to him, ‘He has to fast for one day instead of that day and set free a slave.’[1] In the

light of this tradition, jurisprudents say that the kaffara of breaking one’s specified fasting is the

same as the kaffara of breaking one’s oath which is the freeing of a slave, or feeding ten needy

persons, or giving them cloths, and if he cannot do that, he must fast for three days.

Trade




Narrators transmitted from Imam al‐Hadi (a.s.) many questions on trade, which jurisprudents

depended on in deriving their fatwas. Here are some of them:

Prohibition of the working with the unjust

Since the Abbasid rulers were unjust and oppressive, work with them was unlawful as the Shia

believed. Muhammad bin Ali bin Eesa wrote to Imam al‐Hadi (a.s.) asking whether the work for

the Abbasids and taking from their monies was permissible or not. Imam al‐Hadi (a.s.) said, ‘That

which happens by force and subjection is pardoned by Allah, otherwise, it is hated. There is no

doubt that the little of it is better than the much. The expiation of that is that one does what may

delight us and our followers.’

Imam al‐Hadi (a.s.) said in his reply that Allah did not punish one, who worked for the Abbasids, if

his work was by force and subjection, but if it was by one’s will, it would be hated‐or might


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mean forbidden here. Imam al‐Hadi (a.s.) said that the expiation on one who worked with the

Abbasids was to delight the Ahlul Bayt (s) by carrying out the needs of the faithful and the poor

and saving them from misfortunes and oppression (of the government). Jurisprudents mentioned

many traditions in their studies on “working with tyrants”.[1]

When the book of Imam al‐Hadi (a.s.) came to Muhammad bin Ali bin Eesa, he wrote to the Imam,

‘I want in working with them to cause them troubles and to revenge on them through being close

to them.’ Imam al‐Hadi (a.s.) replied, ‘Whoever does so his work is not unlawful, but rather he will

be rewarded (by Allah).’[2]

Renting

1. Muhammad bin Eesa al‐Yaqtini wrote to Imam al‐Hadi (a.s.) saying to him, ‘Someone sent his

son to some man to work for him as a bushelman for one year and for specified wage. Then

another man came to the father and asked him for employing the son for one year but more

wage. Does the father have the right to send his son to the second man and is it permissible for

him to annul his agreement with the first man?’ Imam al‐Hadi (a.s.) wrote to him that the father

had to fulfill his agreement with the first man except if his son became ill or weak.[3]

2. Muhammad bin Isaaq said, “I wrote to Abul Hasan (peace be upon him) saying, ‘Some man




rented a farm from another man. Then, the lessor sold the farm in the presence of the tenant who

did not deny the sale, but rather he was present and as a witness. Then the buyer died and left

some heirs. Does that property go into the inheritance or it remains in the hand of the tenant until

the period of renting ends?’ Imam al‐Hadi (a.s.) wrote, ‘until the

[1] Al‐Makasib by Sheikh al‐Ansari.

[2] Wassa'il

ash

‐Shia,

vol.12

p.137.

[3] Ibid., vol.13 p.254.

(87)

period of renting ends.’[1]

3. Ibrahim bin Muhammad al‐Hamadani said, ‘I wrote to Abul Hasan (a.s.) asking him about some

woman who rented her land for ten years on condition that the rent was to be given at the end of

every year. Nothing of the rent would be given to her except after the end of every year. Before

(or after) three years, the woman died. Should her heirs carry out the renting to the specified

period, or the renting would be invalid by the death of the woman?’ Imam al‐Hadi (a.s.) wrote, ‘If

the renting had a specified time that did not end when the woman died, the heirs would have the

right to determine on the renting, and if the third or the half or some period of renting passed, the

heirs could decide on the remaining period of renting inshallah.’[2]

Jurisprudents disagreed on renting whether it would be invalid or not by the death of the lessor or

the tenant. Some of them said it would not be invalid and some others said it would be invalid

since the death of the lessor and not from the beginning. They relied in that on this saying of

Imam al‐Hadi (a.s.).

Entailment

Ali bin Mahziyar said, ‘I wrote to Abul Hasan the Third (a.s.) that I had entailed a piece of land on

my children, hajj, and other ways of charity, and you have a right from it after me and for me after

you, but I changed it from this way.’ Imam al‐Hadi (a.s.) said, ‘You are free from any blame and

permitted to do so.’[3]

Sheikh al‐Hurr al‐Aamili understood from this tradition that the change here took place before

receiving the entailment. It is also possible that the entailment here might mean “will” because he

said “after me”[4] in order not to contradict entailment which if

[1] Wassa’il ash‐Shia, Vol.13 p.268.

[2] Ibid.




[3] Ibid., p.299.

[4] Ibid.

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takes place with its correct conditions, it becomes inevitable and cannot be renounced.

Foods

Once, Ayyub bin Noah asked Imam al‐Hadi (a.s.) about buffalo. He said, ‘The people of Iraq say it

has been metamorphosed‐ which means that its meat is unlawful to eat.’

Imam al‐Hadi (a.s.) replied to him saying, ‘Have you not heard the saying of Allah, (And two of

camels and two of cows)[1]?’ Imam al‐Hadi (a.s.) refuted this spuriousity and proved that buffalo

was a kind of cows and not a metamorphosed animal.

Judgment

Ja'far bin Eesa said, ‘I wrote to Abul Hasan (al‐Hadi) (a.s.) that if a woman dies and her father

claims that he has lent her some things and some slaves. Is his claim accepted without evidence?’

Imam al‐Hadi (a.s.) replied that the father’s claim might be accepted without evidence. I also

wrote to him, ‘If the husband of the dead woman, or his father or mother claim, like her father

does, that they have lent her some things or some slaves, are they considered like her father in

the claim?’ Imam al‐Hadi (a.s.) wrote, ‘No…’[2]

Penalties

1. Al‐Hasan bin Ali bin Shu’bah narrated that Abul Hasan the Third (a.s.) said, ‘As for a man who

confesses sodomy, if there is no evidence proved against him, but he willingly confesses his guilt

against himself, and if the imam, who is from Allah, is to punish on behalf of Allah, he can pardon

on behalf of Allah. Have you not heard the saying of Allah, (This is Our free gift, therefore give

freely or withhold without reckoning)?’[3]

[1] Qur'an, 6:144.

[2] Wassa'il ash‐Shia, vol.18 p.213.s

[3] Qur'an, 38:39.




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This tradition shows clearly that a legal imam, who is appointed by Allah, may pardon whoever

confesses sodomy against himself, though he has the right to punish for that. However, if one is

proved by clear evidence that he has committed sodomy, the imam is not to pardon him.

2. Ja'far bin Rizqillah said, ‘Some Christian man, who committed adultery with a Muslim woman,

was brought to al‐Mutawakkil, the Abbasid caliph, in order to punish him. When the caliph

wanted to punish the man, he turned to Islam. Yahya bin Aktham said, ‘His faith (in Islam)

cancelled his polytheism and sin.’ Some other one said, ‘He is to be punished with three

penalties.’ Another one said, ‘He is to be punished with so‐and‐so.’ Then, al‐Mutawakkil ordered

his men to ask Imam Abul Hasan (al‐Hadi) about his opinion on the matter and the imam said, ‘He

(the sinner) is to be hit until he dies.’ Yahya and the rest of jurisprudents denied this fatwa and

asked al‐Mutawakkil to write to Imam al‐Hadi (a.s.) and ask him for the evidence he depended on

in his fatwa. Al‐Mutawakkil wrote to Imam al‐Hadi (a.s.) and Imam al‐Hadi (a.s.) replied,‘But when

they saw Our punishment, they said: We believe in Allah alone and we deny what we used to

associate with Him. But their faith could not avail them when they saw Our doom. This is Allah's

law which hath ever taken course for His bondmen. And then the disbelievers will be ruined).’[1]

Then, al‐Mutawakkil ordered the sinner to be hit and he was hit until he died.’[2]

Imam al‐Hadi (a.s.) depended on the Book of Allah in issuing his fatwa that made al‐Mutawakkil

and the jurisprudents astonish at his abundant knowledge.

[1] Qur'an, 40:84‐85.


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Disbelief of the excessive

The Shia believe unanimously that the excessive are unfaithful and impure and so it is permissible

to kill them. It was narrated that Imam al‐Hadi (a.s.) said to one of his companions, ‘If you see one

of them (the excessive) alone, you break his head with a stone.’[1] We shall talk in details about

them in one of the coming chapters.

We have mentioned above a few examples of Imam al‐Hadi’s jurisprudence. The questions he was

asked showed that he was the highest authority of fatwas in the Islamic world at his time and he

had great scientific treasures in the Islamic laws.




Theological argumentations

At the age of Imam al‐Hadi (a.s.) many doubts and illusions spread about the bases of Islam. The

beginning was during the Umayyad rule that paved the way for the spread of deviant and

misguiding thoughts and concepts. The Umayyads encouraged those misguiding cultures which

went on

more

strongly

during

the

Abbasid

rule.

Muslim

ulama,

and

at

the

head

were

the

imams

of

the Ahlul Bayt (s), resisted and confuted the atheistic opinions and thought by irrefutable,

scientific evidences. All that was recorded in the books of “argumentation” written by Shia

scholars to prove the struggle of their imams in supporting Islam and fighting against disbelief and

atheism. Here we mention some examples transmitted from Imam al‐Hadi (a.s.) in this concern.

The impossibility of seeing Allah

Ahmad bin Isaaq wrote to Imam al‐Hadi (a.s.) asking him about the seeing of Allah and what

people said in this concern. Imam al‐Hadi (a.s.) replied, ‘seeing is not possible if there is no air

(space) between the seer and the seen thing where sight goes through. If there is no air and no

light between the seer and the seen thing, there will be no sight. When the seer equals the seen

thing in the


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cause of sight between them, sight takes place, but those who compare between the seer (man)

and Allah they are mistaken because they liken Allah to man…for effects must relate to causes.’[1]

Imam al‐Hadi (a.s.) proves the impossibility of seeing where there is no air and light, because the

eye sees through these two means; air and light, otherwise, seeing is impossible and these two

powers cannot see Allah the Almighty because they are limited possibilities that cannot see the

great power that created and managed these amazing worlds and universes with all their

wonders.

The system of seeing sees things when they equal the seer in the possible aspect of seeing, and if

there is no equality between them, there will be no sight. Prophet Muses tried his best to see

Allah; (And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord!

show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at

the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested

His glory to the mountain He made it crumble and Musa fell down in a swoon; then when he

recovered, he said: Glory be to Thee, I turn to Thee, and I am the first of the believers).[2]




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we are

free

from

him

in

this

world

and

in

the

afterworld.

O

ibn

Abu

Dalf,

body

(substance)

is

created and it is Allah Who has created and bodied it.’[1]

2. Hamza bin Muhammad said, ‘I wrote to Abul Hasan (a.s.) asking him about the body and the

shape (of Allah) and he wrote to me, ‘Glory be to Him, Whom nothing is like neither in body nor in

shape.’[2]

3. Ibrahim bin Muhammad al‐Hamadani narrated, ‘I wrote to the man (he meant Abul Hasan)

saying to him, ‘With us there are some of your followers who have disagreed on monotheism.

Some of them say (Allah is) “a body” and some say “shape”.’ He wrote saying, ‘Glory be to Him

Who can not be limited, and can not be described. Nothing is like Him and He is the Hearing, the

Knowing.’[3]

It is impossible to describe Allah the Almighty with the limits of the created things and it is

impossible to describe Him with multiplicity of aspects because His attributes are His very essence

as theologian have proved.

Impossibility of describing Allah

Imam Abul Hasan al‐Hadi (a.s.), in his talk with al‐Fat~h bin Yazeed al‐Jirjani, declared the

impossibility of describing the Wise Creator with any attribute that might cover his essence and

truth. He said, ‘The Creator is not described except with that which He Himself had described

Himself with. How can the Creator, Whom senses fail to conceive, minds to arrive at, imaginations

to contain, and sights to surround, be described? Exalted is He above what describers say, and

glorified is He above what depicters prescribe. He is far in His nearness, and near in His farness. He

has adapted

the

“how”

that

it

is

not

said

(for

Him)

[1] At‐Tawhid, p.104.

[2] Ibid., p.97.

[3] Ad‐Durr an‐Nadhim, at‐Tawhid, p.100.




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how, and has adapted the “where” that it is not said (for Him) where. He is out of how and where.

He is Only, One, Eternal, Absolute. He begetteth not, nor was begotten, and there is none

comparable unto

Him.

Glory

be

to

Him.

Or

how

is

Muhammad

(blessings

be

on

him

and

on

his

progeny) described in his essence where Allah the Sublime compared him with His own name,

participated him in His gift, and promised whoever obeyed him to be rewarded for his obedience

when He said, (and they did not find fault except because Allah and His Messenger enriched them

out of His grace)?[1] It tells the saying of those who give up His obedience and He tortures them

between the covers of Hellfire and its garments of tar, (O would that we had obeyed Allah and

obeyed the Messenger).[2] Or how are those (the Ahlul Bayt), whom Allah the Sublime compared

their obedience with the obedience of His messenger, described in their essence when He said, (O

you who believe! obey Allah and obey the Messenger and those in authority from among you),[3]

and (and if they had referred it to the Messenger and to those in authority among them),[4] and,

(Surely Allah commands you to make over trusts to their owners),[5] and, (so ask the followers of

the reminder if you do not know)?[6]

O Fat~h, as Allah, glory be to Him, the messenger, the guardian (imam Ali), and the sons of Fatima

(the infallible imams) can not be described, neither can a believer who believes and submits to

our matter be.’[7]

The tradition shows the impossibility of describing Allah in a way that expresses His very essence

and truth. It is the same for the

[1] Qur'an, 9:74.

[2] Qur'an, 33:66.

[3] Qur'an, 4:59.

[4] Qur'an, 4:83.

[5] Qur'an, 4:58.

[6] Qur'an, 21:7.

[7] Kashf al‐Ghummah, vol.3 p.176.

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Prophet (a.s.) and the infallible imams and even a believer who loyally submits and believes in the

Ahlul Bayt (s), for descriptions fail to surround a believer’s noble tendencies and virtuous qualities.

Monotheism




Imam al‐Hadi (a.s.) was asked about the truth of monotheism and he said, ‘Allah the Almighty was

still alone nothing with Him, and then He created things skillfully, and chose names for Himself.

Names and words are still with Him since eternity.

Allah was

and

is

still

existent.

Then

He

formed

what

He

willed

and

nothing

can

repel

His

will

or

delay His determination…’[1]

Refuting of compulsion and free will

Perhaps one of the most wonderful intellectual and scientific traditions transmitted from Imam al‐

Hadi (a.s.) was this letter that he sent to the people of Ahwaz (in Iran) in which he refuted the

concept of “compulsion” that the Ash’arits adopted and spread when they said that man was

compelled into his actions and he had no will or option. He also refuted the concept of “free will”

that the Mu’tazilites believed in saying that Allah had authorized people in their actions due to

their will and there were no will or power over them. After refuting these two concepts, Imam al‐

Hadi (a.s.) proved with irrefutable, scientific proofs the concept of “the matter between the two

matters; a moderate concept between compulsion and free will”, which was the concept adopted

by the imams of the Ahlul Bayt (s) and by their followers. This letter was one of the best

discussions in this concern. Imam al‐Hadi (a.s.) said in this letter,

‘From Ali bin Muhammad, peace, mercy, and blessings of Allah be upon you and upon whoever

follows the guidance. Your book came to me and I understood what you mentioned of your

disagreement in your religion, your plunging in the matter of

[1] Al‐Ihtijaj by at‐Tabarsi.

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“fate”, the belief of some of you in “compulsion”, and others in “free will”, and the disagreement,

separation, and enmity among you because of that. Then you asked me about that and to explain

it you. I understood all that…

Know, may Allah have mercy on you, that we looked up in the abundant traditions and news and

we found, for all Muslims who understand from Allah, them (traditions) not free from two

meanings; either truth that is to be followed or falsehood that is to be avoided. The nation has

agreed unanimously with no disagreement between them that the Qur'an is the truth that has no

doubt in it for Muslims of all sects. Their agreement is the proof of the Book and that they are

right and guided due to the saying of the messenger of Allah (peace be upon him and on his

progeny), “My nation does not agree on deviation.” He told that what the entire nation agreed on




is truth when no group disagrees with another. The Qur'an is the truth that there is no difference

between them (Muslims) in its revelation and truthfulness. So when the Qur'an witnesses the

truthfulness of some news but a group of the nation denies it, they should acknowledge it as a

necessity for basically the nation has agreed unanimously on the truthfulness of the Qur'an, and if

they deny, this require them to be out of the (Muslim) nation…’

Imam al‐Hadi (a.s.) says in this passage that Muslims must refer to the Qur'an, which falsehood

shall not come to from before it nor from behind it, in the matters they disagree on and see that

which agrees with the Qur'an is the truth and that which contradicts it is falsehood. Whoever

believes this falsehood will be out of Islam.

He added, ‘The first news that is proved, witnessed, and confirmed by the Book is the saying of

the messenger of Allah (a.s.), ‘I leave to you the two weighty things; the Book of Allah and my

household. You shall not go astray as long as you keep to them. They shall not separate until they

shall come to me at the pond (in Paradise).’ We found the evidences of this tradition in

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the Book of Allah where Allah said, (Only Allah is your Vali and His Messenger and those who

believe, those who keep up prayers and pay the poor‐rate while they bow. And whoever takes

Allah and His messenger and those who believe for a guardian, then surely the party of Allah are

they that shall be triumphant).[1] All Muslim sects narrated traditions that Ameerul Mo’minin

(a.s.) had given his ring as charity while he was bowing in prayer and Allah praised him for that

and revealed this verse. We found the messenger of Allah (a.s.) saying, ‘Whoever I was his

guardian, Ali is to be his guardian’ and (addressing Imam Ali), ‘You are to me as was Aaron to

Moses but there will be no prophet after me’ and, ‘Ali repays my debts, carries out my promises,

and he is my caliph over you after me’…

The tradition indicated clearly the caliphate of Imam Ali (a.s.) after the Prophet (a.s.) and that

there was no one worthier of the Prophet (a.s.) than Imam Ali (a.s.), the pioneer of intellectual

and civilizational development in the earth.

Imam al‐Hadi (a.s.) added, ‘The first tradition, from which these traditions were derived, is a true

tradition that all Muslims have agreed on with no disagreement among them. It also conforms to

the Book. When the Book witnesses the truthfulness of these traditions besides other evidences,

then the nation has to acknowledge them as a necessity for their evidences are clear in the Qur'an

and they conform to the Qur'an and the Qur'an conforms to them. Moreover, the truth of these

traditions were transmitted from the messenger of Allah (a.s.) through the truthful (infallible




imams) and narrated by known, reliable people. Therefore, following these traditions is obligatory

on every believing man and believing woman, and no one deviates except intransigents. That is

because the sayings of the messenger of Allah (a.s.) and his progeny are connected with the

sayings of

[1] Qur'an, 5:55‐56.

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Allah like this verse, (Surely (as for) those who speak evil things of Allah and His Messenger, Allah

has cursed them in this world and the hereafter, and He has prepared for them a chastisement

bringing disgrace)[1] We found the like of this verse in this saying of the messenger of Allah (a.s.),

‘He, who harms Ali, harms me, and who harms me harms Allah, and whoever harms Allah is about

to be revenged on (by Allah)’[2] and his saying, ‘He, who loves Ali, loves me, and who loves me,

loves Allah’[3], and, ‘…in bani Wulay’ah…I will send to them a man who is like myself. He loves

Allah and His messenger and Allah and His messenger love him. O Ali, get ready to march to

them!’, and his saying on the day of Khaybar, ‘Tomorrow, I will send to them a man who loves

Allah and His messenger, and Allah and His messenger love him. He is brave and not runaway. He

shall not come back until he shall conquer by the will of Allah.’[4] The messenger of Allah (a.s.)

confirmed the conquer before the marching. The companions of the messenger of Allah looked

forward to that but on the next day, the messenger of Allah (a.s.) sent for Ali and sent him at the

head of the army. He singled him out with this virtue and called him “brave and not runaway”.

Allah called him “a lover of Allah and His messenger” and informed that Allah and His messenger

loved him.

We just introduced this explanation as evidence and confirmation to what we want to say about

the matter of “compulsion and free will” and “the matter between the two matters”. We ask Allah

for help and assistance and on Him we rely in all our affairs. We

[1] Qur'an, 33:57.

[2] Mustadrak as‐Sahihayn, vol.3 p.122, al‐Isabah,vol.4 p.304, Kanzul Ummal, vol.6 p.152, Majma’

az‐Zawa’id, vol.9 p.129, ar‐Riyadh an‐Nadhirah, vol.2 p.165.

[3] Mustadrak as‐Sahihayn, vol.3 p.130, Tareekh Baghdad, vol.13 p.32, Usd al‐Ghabah, vol.4 p.383,

Majma’ az‐Zawa’id, vol.9 p.131.

[4] Sahih of ibn Majah, p.12, Hilyat al‐Awliya’, vol.1p.62, Khasa’is of an‐Nassaei, p.32, Kanzul

Ummal, vol.6 p.395.

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begin with the saying of Imam as‐Sadiq (a.s.), ‘It is neither compulsion nor free will but it is a

position between the two positions. It is the soundness of creation, freedom, enough time,

equipments, and the cause that provokes a doer towards his doing.’ These are five things with

which Imam as‐Sadiq (a.s.) grouped the items of virtue. If someone lacks one of these items,

obligations are

not

required

from

him.

Imam

as

‐Sadiq

(a.s.)

informed

of

the

necessary

thing

that

people must know and the Book confirmed it. The clear verses of the Qur'an and the messenger

of Allah proved it. The messenger of Allah and his progeny do not exceed by their sayings the

limits of the Qur'an. If traditions conform to the Qur'an and agree with its proofs, following them

is obligatory and no one violates except the people of intransigence. When we pondered on the

saying of as‐Sadiq about “the position between the two positions” and his denying of “compulsion

and free will”, we found the Book proving and confirming his saying, besides that there was

another saying by him confirming the first one. Once, as‐Sadiq was asked, ‘Has Allah obliged His

people to commit sins?’ He said, ‘He (Allah) is much fairer than this.’ It was said to him, ‘Has He,

then, authorized them to do that?’ He said, ‘Allah is mightier and more omnipotent over them

than this.’ It was narrated that he said, ‘People, in fate, are of three kinds; one claims that people

are authorized to do as they like and thus he deems Allah weak in His authority, and this one will

perish. The other one claims that Allah forces people into sins and charges them with what they

are unable to do, and this one mistakes Allah and he will perish. And one claims that Allah charges

people with what they are able to do and does not charge them with what they are unable to do,

so when this one does good, he thanks Allah and when he does wrong, he asks Allah to forgive

him and this is a true Muslim.’ As‐Sadiq (a.s.) told that he, who believed in “compulsion” or “free

will”, opposed the truth. I have already explained “compulsion” and “free will” and that whoever

believed in them is wrong, and therefore the truth is “the position between the two positions”…’

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I give example on each topic to explain the meaning for requesters and make research easier.

These examples are confirmed by the Qur’anic verses and proved true by men of understanding.

We ask Allah for success and perfection.

As for “compulsion”, it is the belief of those who claim that Allah forces people into committing

sins and disobediences and then He punishes them for that. Whoever believes in this concept

wrongs Allah, falsifies Him and denies His saying, (and your Lord does not deal unjustly with

anyone)[1] and, (This is due to what your two hands have sent before, and Allah is not in the least

unjust to the servants)[2] and, (Surely Allah does not do any injustice to men, but men are unjust

to themselves)[3] besides many other verses in this concern. He, who claims he is forced into

disobedience, ascribes his sins to Allah and considers Allah as unjust in punishing him. Whoever




considers Allah as unjust denies His Book, and whoever denies His Book must be unbeliever due

to the consensus of the nation. The example on this is like the example of a man having a slave

who neither possesses himself nor does he have any property at all. The lord knows this about his

slave; nevertheless, he orders the slave to go to the market to bring him something but without

giving him the price of that thing. The lord knows well that that something has an owner that no

one can

take

that

thing

from

him

except

after

paying

the

price.

The

lord

of

the

slave

considers

himself as just, fair, wise, and free from any kind of injustice. He threatens his slave with

punishment if he does not bring him that thing, though he knows well that no one can take that

thing except after paying its price and the slave does not have the price. When the slave comes

back to his lord unsuccessfully, his lord becomes angry at him and punishes him. If the lord is just

and fair in his judgment, he should not punish his slave; otherwise, he shall be considered

[1] Qur'an, 18:49.

[2] Qur'an, 22:10.

[3] Qur'an, 10:44.

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as unjust and oppressive, and if he does not punish his slave, he shall contradict himself and be a

liar for he has threatened his slave with punishment. So lying and oppression contradict justice

and wisdom. High Exalted is He above what they say!

Whoever believes in “compulsion” or in what leads to “compulsion” considers Allah as unjust and

oppressive if He punishes those whom He forces into committing sins. Whoever claims that Allah

forces His people into their doings must say that Allah should not punish them, and whoever

claims that Allah does not punish sinners denies Allah when saying, (Yea, whoever earns evil and

his sins beset him on every side, these are the inmates of the fire; in it they shall abide)[1] and,

((As for) those who swallow the property of the orphans unjustly, surely they only swallow fire

into their bellies and they shall enter burning fire)[2] and, ((As for) those who disbelieve in Our

communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We

will change them for other skins, that they may taste the chastisement; surely Allah is Mighty,

Wise)[3] and many other sayings in different verses. Thus, whoever denies the threat of Allah

must be unbeliever and be one of those about whom Allah has said, (Do you then believe in a part

of the Book and disbelieve in the other? What then is the reward of such among you who do this

but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the

most grievous chastisement, and Allah is not at all heedless of what you do).[4]

We say that Allah the Almighty rewards people for their doings and punishes them for their doings

that they do with their will and ability He has given to them. He has enjoined them to do




[1] Qur'an, 2:81.

[2] Qur'an, 4:10.

[3] Qur'an, 4:56.

[4] Qur'an, 2:85.

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some things and forbidden them from doing some other things. He says in His Book, (Whoever

brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall be

recompensed only with the like of it, and they shall not be dealt with unjustly)[1] and, (On the day

that every soul shall find present what it has done of good and what it has done of evil, it shall

wish that between it and that (evil) there were a long duration of time; and Allah makes you to be

cautious of (retribution from) Himself; and Allah is Compassionate to the servants)[2] and, (This

day every soul shall be rewarded for what it has earned; no injustice (shall be done) this day).[3]

These clear verses refute “compulsion” and deny whoever believes in it. There are many other

verses like these ones but we do not mention them in order not to expatiate. We pray Allah for

success.

As for the concept of “free will”, which Imam as‐Sadiq (a.s.) refuted, it is the concept of saying

that Allah the Almighty has authorized His people to choose His enjoinments and prohibitions and

He neglected them. The infallible imams of the Prophet’s progeny say that if Allah has authorized

people and neglected them, then he must be pleased with what they choose and they deserve

reward for that and should not be punished for sins they commit if indeed there is negligence.

This belief (of free will) has two meanings; the first is that people have defeated Allah and forced

Him, willingly or unwillingly, to accept their choices; and this shows that He is weak, or He has

failed to make them worship Him through the enjoinments and prohibitions according to His will,

whether they wanted or not, and therefore, He authorized them to choose His enjoinments and

prohibitions according to their wills when He failed to make them worship according to His will,

and so He gave them the option in choosing faith or unfaith.

[1] Qur'an, 6:160.

[2] Qur'an, 3:30.

[3] Qur'an, 40:17.

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It is like a man who buys a slave to serve him, acknowledge his favor, submit to his lordship, follow




his orders, and refrain from his prohibitions. The lord of the slave claims he is mighty and wise.

The lord orders his slave to do things and forbids him from doing other things. He promises the

slave of great rewards if he follows his orders and threatens him with severe punishments if he

disobeys. The slave contradicts the will of his lord and does not submit to his orders and

prohibitions. Whatever the lord orders or forbids the slave to or not to do, the slave does not

obey but

follows

his

own

will

and

tendency

and

not

his

lord’s.

The

lord

is

not

able

to

make

the

slave act according to his will, and so he lets him free to choose due to his own will and tendency

and accepts whatever he does. One day, the lord sends the slave to do something for him. The

slave carries out that thing according to his tendency and not to his lord’s. When he comes back,

the lord finds that the slave has done unlike what he (the lord) wants. He says to him, ‘Why did

you do unlike what I have asked you to do?’ The slave says, ‘I depended on your authorization to

me and did as I liked.’ An authorized one is free in his doing; therefore, “free will” is impossible for

people towards their Lord…’

Free will is the belief that Allah has left His people free to do as they like and that Allah has no

relation in people’s doings. The imam (a.s.) refuted this belief with clear proofs and said it was

impossible. He added,

‘It is, due to that, that the lord of the slave is either able to make the slave follow his orders and

refrain from his prohibitions according to his will and not to the slave’s will, and to give him ability

as much as that which he orders him to do and forbids him from. If he orders him to do something

and forbids from doing another thing, he should tell him the reward and punishment for each. He

should warn him against his punishment and encourage him towards his reward so that the slave

will know the power of his lord through the power the lord has given to the slave himself that

makes him able to follow his orders, refrain from his

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prohibitions, approve his encouragement, and keep off his warning. Thus, the lord will be just and

fair to the slave and his excuse in pardoning and warning will be clear. Then, if the slave follows

his lord’s orders, he shall be rewarded by him, and if he does not refrain from his prohibitions, he

shall be punished. The second meaning is that the lord is unable to punish the slave and make him

follow his orders and so he lets the slave free to do good or bad, to obey or disobey. This inability

disproves might and deity and makes “enjoining of the right and forbidding from the wrong” vain.

It contradicts the Holy Book where Allah says, (and He does not like ungratefulness in His servants;

and if you are grateful, He likes it in you)[1] and, (be careful of (your duty to) Allah with the care

which is due to Him, and do not die unless you are Muslims)[2] and, (And I have not created the

jinn and the men except that they should serve Me. I seek no livelihood from them, nor do I ask




that they should feed Me)[3] and, (And serve Allah and do not associate any thing with Him)[4]

and, (Obey Allah and His Messenger and do not turn back from Him while you hear).[5]

He, who claims that Allah has entrusted His orders and prohibitions to His people, describes Allah

as unable and consequently He must accept all that which His people do whether good or bad.

This one

also

denies

the

orders,

prohibitions,

warnings

and

threatening

of

Allah.

When

one

claims

that Allah has entrusted all that to man, it means that man is free to believe or disbelieve and he

shall not be blamed for that. He, who believes in “free will” in this meaning, denies the orders,

prohibitions, warning, and threatening of Allah and he is one of those who are included in this

verse, (Do you then believe in a

[1] Qur'an, 39:7.

[2] Qur'an, 3:102.

[3] Qur'an,51:56‐57.

[4] Qur'an,4:36.

[5] Qur'an, 8:20.

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part of the Book and disbelieve in the other? What then is the re ward of such among you as do

this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to

the most grievous chastisement, and Allah is not at all heedless of what you do).[1] Allah is too far

above that which the people of “free will” believe in…’

After refuting the concepts of “compulsion” and “free will”, Imam al‐Hadi (a.s.) proved the

concept of “the matter between the two matters” which was the theory of the infallible imams of

the Ahlul Bayt (s). He said,

‘But we say: Allah the Almighty created people by His power and gave them the ability of obeying

Him. He ordered them to do what He wanted and forbade them from what He wanted. He

accepted from them their obedience to His orders and He pleased it, and He prohibited them

from disobeying Him, dispraised the disobeyers, and punished them for that. Allah has the choice

of enjoining His people on doing some things that He pleased and forbidding them from other

things that He hated. He punishes for disobediences due to the ability he has given to His people

by which they can obey Him and avoid His prohibitions because He is just, fair, wise, and has clear

excuses. He chooses from among His people as He wills to inform of His mission and authority

over people. He chose Muhammad (a.s.) and sent him with His mission to His creation, but some

unbelievers from (Muhammad’s) people said out of envy and haughtiness, (Why was not this

Qu’ran revealed to a man of importance in the two towns).[2] They were Umayyah bin Abussalt




and Abu Mas’oud ath‐Thaqafi. But Allah refuted their sayings and thoughts when revealing, (Will

they distribute the mercy of your Lord? We distribute among them their livelihood in the life of

this world, and We have exalted some of them above others in degrees, that

[1] Qur'an, 2:85.

[2] Qur'an, 43:31.

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some of them may take others in subjection; and the mercy of your Lord is better than what they

amass).[1]

Therefore, He enjoined on what He liked, and forbade from what He disliked. He would reward

whoever obeyed Him and would punish whoever disobeyed Him. If Allah entrusted His affairs to

His people, He would permit Quraysh[2] to choose Umayyah bin Abussalt or Abu Mas’oud ath‐

Thaqafi for they were preferred by Quraysh to Muhammad (a.s.).

When Allah disciplined the believers by saying, (And it behoves not a believing man and a

believing woman that they should have any choice in their matter when Allah and His Messenger

have decided a matter),[3] He did not allow them to choose according to their desires, and He did

not accept from them except to follow His orders and avoid His prohibitions that had been

informed by those, whom He had chosen (as prophets). He, who obeyed Him, was guided, and he,

who disobeyed Him, deviated and went astray and would be not excused because he had the

ability to obey Allah’s orders and avoid His prohibitions; therefore, Allah prevented a disobeyer

from His reward and He would punish him instead…’

Imam al‐Hadi (a.s.) proved in the previous paragraphs the theory of “the matter between the two

matters” that the imams of the Ahlul Bayt (s) believed in. This concept was established on a firm

basis of understanding, intellect, and logic. Grand Ayatollah al‐Khoei, in his studies on Usul,

proved the matter. He said, ‘The matter is not a matter of worship, but the medium way, by which

the problem of “compulsion and free will” can be solved, is limited to it. Deeds of people depend

on two sides; the first is their lives, abilities, knowledge, and the like, and the second is their wills

and doings. The first side is from Allah and connected

[1] Qur'an, 43:32.

[2] Quraysh was the tribe which inhabited Mecca.

[3] Qur'an, 33:36.




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to His Eternal Being and is submissive to Him. It is the very connection and submission itself and

not something has connection and submission. In this light, if Allah the Almighty stops that for a

moment, surely life will stop…

The second side is from people. Supposing the existence of the first side, it is connected with the

second one in its essence and branched with it naturally. Hence, no deed comes from man except

by the correlation of these two sides. But, if one side prevails, no deed is achieved. On this base, it

is true to ascribe deeds to Allah and to man. To explain this point, we give examples to show the

difference of the concepts of “compulsion” and “free will” from the theory of the Twelver Shia. A

deed of man comes in three kinds:

First, the deed that comes without man’s will and choice; as when we suppose that there is

someone with a trembling hand who is unable to control his hand. If his master ties a sword in his

trembling hand, with supposing that there is someone lying beside him, though this man knows

that when the sword slips from his hand and falls on that sleeping person, it will kill him, naturally

this deed is away from his will and choice. Reasonable people see that he is not responsible for

this deed and he is not to be blamed for it. The one, who is responsible and to be blamed for that,

is the one who ties the sword in that man’s hand. This is the theme of the theory of “compulsion”.

Second, the deeds that come from man by his will, choice, and independency with no need to any

other than him; it is as if when we suppose that a master gives a sword to a free person who is

free to do what he wants and able to move his hand freely. In this case, if this person commits a

murder in the outside, he himself will be responsible for that murder and not the giver of the

sword, though the giver of the sword knows that giving the sword to that person leads to a

murder besides that he can take the sword from that person whenever he wants; nevertheless,

the murder cannot be imputed to the giver of the sword but to that person who was

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free in moving his hand with no external influence. This is the theme of the theory of “free will”.

Third, the deeds that come from man by his choice and power, though he is not independent by

himself but in need of other than him that if the aid of that other one stops at any time, his deeds

will stop definitely; as an example we suppose that the master has a paralyzed slave that is unable

to move. The master connects an electric current to the slave’s body to arouse power in his

muscles and make him able to move and act. The master holds the control of the electric current,




which gives power to the slave’s body at all time, with his hand that if he cuts the current for a

moment, the power will be cut from the slave’s body and he becomes unable to move. On this

base, if the master connects that power to the slave’s body and the slave goes by his will and kills

someone where the master knows what the slave does, in this case this deed is imputed to both

of them; to the slave because he is able to or not to do that deed as he wills after power is

connected to

his

body,

and

to

the

master

because

he

gives

power

to

the

slave

even

at

the

time

of

committing that murder though he is able to cut that power from the slave at any time he wants.

This is the theme and fact of the theory of “the matter between the two matters”…’[1]

We come back again to the tradition of Imam al‐Hadi (a.s.). He says,

‘The matter between the two matters is neither “compulsion” nor “free will”. It is this what

Ameerul Mo'minin (a.s.) told Abayah bin Rub’iy al‐Asadi about when he asked him about the

ability by which man could stand up, sit down, and act. Ameerul Mo'minin (a.s.) said to Abayah,

‘You asked about ability. Do you have it without Allah or with Allah?’ Abayah kept silent and did

not know what to say. Imam Ali (a.s.) said, ‘If you say that you have it with Allah, I will kill you, and

if you say that you have it without Allah, I will kill you.’ Abayah said, ‘Then what shall I say, O

Ameerul

[1] Lectures on usul al‐Fiqh, vol.2 p.87‐89.

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Mo'minin?’ Imam Ali (a.s.) said, ‘You say that you have it by Allah Who has it without you. If He

makes you possess it, it is from his favor, and if He deprives you of it, it is from His trial for you. He

is the Possessor of what He makes you possess, and He is the Powerful over what He gives you

power in. Do you not hear people asking (Allah) for ability and power when they say: there is no

ability and power save in Allah (la hawla wela quwwata illabillah)?’ Abayah said, ‘O Ameerul

Mo'minin, what does it mean?’ Imam Ali (a.s.) said, ‘There is no ability to keep away from

disobediences save by the preservation of Allah, and we have no power to obey Allah save by the

assistance of Allah.’ Abayah jumped and kissed Imam Ali’s hands and feet.’

Imam al‐Hadi (a.s.) added, ‘It is narrated from Ameerul Mo'minin (a.s.) that one day Najda came

to him asking about how to know Allah. He asked, ‘O Ameerul Mo'minin, with what you have

known your Lord?’ Imam Ali (a.s.) said, ‘With the thinking that has empowered me and the mind

that has led me.’ Najda said, ‘Are you molded into that?’ Imam Ali (a.s.) said, ‘If I am molded into

that, I shall not be praised for good deeds and blamed for bad deeds, and so a good doer shall

deserve blame more than a wrongdoer. I know that Allah is Eternal, Everlasting and any other

than Him is transient and mortal. The Eternal, Everlasting One is not like a transient creature.’




Najda said, ‘I see you have become wise.’ Ameerul Mo'minin (a.s.) said, ‘I am free to choose. If I

commit a bad deed instead of good deed, I shall be punished for it.’

It is also related to Ameerul Mo'minin (a.s.) that he said to a man who asked him after coming

back from Sham, ‘O Ameerul Mo'minin, tell us about our marching to Sham! Is it by the fate of

Allah?’ Ameerul

Mo'minin

(a.s.)

said,

‘O

sheikh

(old

man),

yes.

You

do

not

ascend

up

a hill

or

descend a valley unless it is by the will and fate of Allah.’ The old man said, ‘I expect the reward of

my efforts from Allah O Ameerul Mo'minin.’

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Imam Ali (a.s.) explained fate by saying, ‘O sheikh, wait! Allah has rewarded you for your marching

as you march, for your residence as you reside, and for your going back as you go back. You may

think it is inevitable fate and inescapable doom. If it is so, then reward and punishment, enjoining

and forbidding, scolding, warning and threatening will be void, and a bad doer shall not be blamed

and a good doer shall not be rewarded. A good doer shall be worthier of being blamed than a

guilty one, and a guilty one shall be worthier of reward than a good doer. This opinion is of

idolaters, enemies of Allah, fatalists, and the magi. O sheikh, Allah the Almighty has charged His

people but given them the option to do or not to do, and forbidden them as warning. He gives

much for a little. He is not disobeyed out of defeat and He is not obeyed by force. He has not

created the heavens, the earth, and what is between them in vain. That is the opinion of those

who disbelieve, and woe unto those who disbelieve from the Fire…’ The old man got up, kissed

Imam Ali’s head, and recited some verses of poetry praising him.

Ameerul Mo'minin proved what complied with the Book and he denied “compulsion” and “free

will” and showed that whoever believed in them denied the Book of Allah and was unbeliever. We

seek the protection of Allah from deviation and disbelief. We believe neither in compulsion nor in

free will, but we believe in “the matter between the two matters” that is the trial of the ability

which Allah has given to us in order to worship Him with it as the Book witnessed and the pure

imams of the Prophet’s progeny (peace be upon them) believed in…’

Imam al‐Hadi (a.s.) gave an example by saying, ‘The example of the trial of ability is like the

example of a man who possesses a slave and he has too much money. He wants to try his slave

though he knows what his slave shall be and do. He gives the slave some of his money and agrees

with him on some things. He orders him to spend the money on some things and forbids him from

other things that he (the master) does not like. He orders him to




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avoid them and not to spend from his money on them, though money is spent in both sides. The

slave spends some money in obeying the master and seeking his pleasure, and some in the way he

has forbidden.

The

master

houses

the

slave

in

a temporary

house

and

informs

him

that

he

shall

not live in this house forever but he shall live in another house, which the master will take him to,

where there shall be eternal reward and eternal punishment. If the slave spends the money in the

way that the master has ordered him to do, he shall be rewarded with the eternal reward as his

master has promised to reward him in the other house that he will take him to, and if he spends

the money in the way that his master has forbidden him from, he shall be punished with eternal

punishment in the eternal house. The master determines a limit for that.

It is the abiding in the first house. When the limit is reached, the master changes the slave and the

money, though he is still the owner of the slave and money in all times but he has promised that

he shall not deprive the slave of that money as long as he lives in that house until he completes

his abiding in it. The master fulfils the desires of the slave because justice, loyalty, fairness, and

wisdom are from the qualities of the master. If the slave spends that money in the way he is

ordered of, the master shall carry out his promise to him by rewarding him with eternal bliss in an

everlasting house, and if he spends the money in the way he is forbidden from and contradicts the

orders of his master, he shall be punished with the eternal punishment that the master has

warned him of. Doing that, the master is not unjust to the slave because he has pre‐informed him

that he will carry out his promise and threat to him. It is for this reason that the master is

described as mighty and omnipotent.

The master is Allah the Almighty, the slave is man, money is the vast power of Allah, the trial is the

showing of wisdom and might, the temporary (transient) house is the worldly life, the sum of

money that the master has given to the slave is the ability that man has, and the way Allah has

ordered the money to be spent in is the ability of following the prophets and acknowledging what

they have brought

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from Allah the Almighty. The ways Allah has forbidden are the ways of Iblis, the promise of the

eternal bliss is the Paradise, the transient house is this life, and the other house is the everlasting

house that is the afterlife. The moderate concept between “compulsion” and “free will” is the trial

and test of the ability that the slave has been given. It is explained in the five examples which

Imam as‐Sadiq (a.s.) has mentioned that they have had all virtues. I shall interpret them due to




the proofs of the Qur'an and reason inshallah.’

This example presented by Imam al‐Hadi (a.s.) is clear that man has full control over his will and

choice. When man obeys Allah, he obeys Him out of his satisfaction and choice and he is not

forced into that, and when he disobeys his Lord, he does that by his will and choice too. On the

base of

this

choice,

the

concept

of

“the

matter

between

the

two

matters”

is

based,

which

is

the

concept that has been adopted by the infallible imams of the Ahlul Bayt (a.s.).

Imam al‐Hadi (a.s.) added, ‘As for the saying of as‐Sadiq (a.s.), it means the perfection of man’s

morals, the perfection of senses, constancy of mind, discernment, and eloquence. Allah says, (And

surely We have honored the children of Adam, and We carry them in the land and the sea, and

We have given them of the good things, and We have made them to excel by an appropriate

excellence over most of those whom We have created).[1] Allah informs that He has preferred

man to all His creatures of animals, beasts, sea creatures, birds, and all living creatures by virtue of

reason and speaking. Allah says, (Certainly We created man in the best make),[2] and, (O man !

what has beguiled you from your Lord, the Gracious one, Who created you, then fashioned you,

then proportioned

[1] Qur'an, 17:70.

[2] Qur'an, 95:4.

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you, into whatever form He pleased He constituted you),[1] and in many other verses. The first

blessing of Allah for man is the soundness of his mind and his preference to all creatures with the

perfection of his mind and the faculty of speaking. Every living creature in the earth is

independent in its senses and complete in its being but man is preferred by the faculty of speaking

to all other sensitive creatures. It is for this faculty of speaking that Allah has made man prevail

over all creatures. Man is the commander while other creatures are submissive to him. Allah says,

(thus has He made them subservient to you, that you may magnify Allah because He has guided

you aright)[2] and, (And He it is Who has made the sea subservient that you may eat fresh flesh

from it and bring forth from it ornaments which you wear)[3] and, (And He created the cattle for

you; you have in them warm clothing and (many) advantages, and of them do you eat. And there

is beauty in them for you when you drive them back (to home), and when you send them forth (to

pasture). And they carry your heavy loads to regions which you could not reach but with distress

of the souls).[4] For that, Allah invited man to follow His orders and obey Him by preferring him

through straightening his shape and giving him the faculty of speaking and knowledge after giving

him the ability of carrying out what He has ordered him to do. Allah says, (Therefore be careful of

(your duty to) Allah as much as you can, and hear and obey)[5] and, (Allah does not impose upon




any soul a duty but to the extent of its ability),[6] and, (Allah does not lay on any soul a burden

except to the extent to which He has granted it),[7]

[1] Qur'an, 82:6‐8.

[2] Qur'an, 22:37.

[3] Qur'an, 16:14.

[4] Qur'an,

16:5

‐7.

[5] Qur'an, 64:16.

[6] Qur'an, 2:286.

[7] Qur'an, 65:7.

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and in many other verses. If Allah deprives man of one of his senses, He exempts him from his

duty by that sense. Allah says, (No blame is there upon the blind nor any blame upon the lame nor

any blame upon the sick).[1] Allah has exempted these persons from jihad and all duties that they

cannot do. Rather, He has imposed on wealthy people to offer the hajj and pay the zakat for they

have the ability of that. Allah has not imposed the hajj and zakat on poor people. He says, (and

pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) every one who is

able to undertake the journey to it),[2] and, (Those who put away their wives (by saying they are

as their mothers) and afterward would go back on that which they have said, (the penalty) in that

case (is) the freeing of a slave…and for him who is unable to do so (the penance is) the feeding of

sixty needy ones).[3] This proves that Allah has not imposed on His people what is over than the

ability He has given to them or forbidden them from what they have no ability to refrain from.

This is the soundness of creation.

And as for his saying “clearing the way”, it means that there is no watch over man that prevents

him from carrying out what Allah has ordered him. It is due to the saying of Allah about the

disabled who are not free to act as Allah says, (Except the feeble among men, and the women,

and the children, who are unable to devise a plan and are not shown a way).[4] He informs that a

disabled one is not given a way and so he is not to be blamed if his heart is full of faith.

As for time limit, it is the age of man where he is required to seek knowledge since he comes of

age until death. He, who dies while seeking the truth and does not get perfection, shall be to

good. Allah says, (and whoever goes forth from his house

[1] Qur'an, 24:61.

[2] Qur'an, 3:97.

[3] Qur'an, 58:3‐4.

[4] Qur'an, 4:98.




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emigrating to

Allah

and

His

Messenger,

and

then

death

overtakes

him,

his

reward

is

indeed

with

Allah).[1]

Equipments are wealth and power by which man can be able to follow the commands of Allah.

Allah says, (There is no way (of blame) against the doers of good).[2] Do you not see that Allah has

accepted the excuse of those who have no further money to spend, but imposed on the people

who have enough money and riding camels (or horses)[3] to go to the hajj and jihad? He has also

accepted the excuse of the poor and imposed to them a share from the wealth of the rich. He has

said, ((Alms are) for the poor who are confined in the way of Allah).[4] Allah has exempted them

and has not charged them with that which they are unable to do.

As for his saying “the provoking cause”, it is the intention that leads man to all his deeds. The

sense of this intention is in the heart (mind). Whoever does a thing without intending it by his

heart (sincerely) it shall not be accepted from him. Allah does not accept from man a deed except

out of sincere intention, and therefore He has said about hypocrites, (They say with their mouths

what is not in their hearts, and Allah is best aware of what they conceal).[5] Then Allah revealed

to His messenger (a.s.) a blame on the believer, (O you who believe! why do you say that which

you do not do).[6] If man says something and believes in it, his true intention makes him prove his

saying by doing, and if he does not believe in his saying, the truth of his saying shall not appear.

Allah has permitted the true intention even if the doing does not comply with the intention

because of something that may prevent from achieving the doing as Allah

[1] Qur'an, 4:100.

[2] Qur'an, 9:91.

[3] Means of transportation.

[4] Qur'an, 2:273.

[5] Qur'an, 3:167.

[6] Qur'an, 61:2.

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says, (…except he who is compelled while his heart is still content with faith)[1] and (Allah does

not punish you for what is vain in your oaths, but He will punish you for what your hearts have

earned).[2] The Qur'an and the traditions of the Prophet (a.s.) show that the heart is the




possessor of all senses and it confirms their doings, and nothing invalidates what the heart

confirms. This is the explanation of the five examples mentioned by as‐Sadiq (a.s.) which

determine “the position between the two positions”. The two positions are “compulsion” and

“free will”. If these five items are found in a man, it is obligatory on him to do as Allah and His

messengers have ordered, and if that man lacks one of these items, he is exempted from the

doing concerning

that

item.

As for the proofs in the Holy Qur'an on the “trying according to ability” which means the concept

of “the matter between the two matters”, are many, such as this holy verse (And verily We shall

try you till We know those of you who strive hard (for the sake of Allah) and the patient, and till

We test your record),[3] and (And those who deny Our revelations, We draw them near (to

destruction) step by step from whence they know not),[4] and (Do men think that they will be left

alone on saying, We believe, and not be tried),[5] and (And certainly We tried Sulaiman),[6] and in

the story of Prophet Moses (He said: So surely We have tried your people after you, and the

Samiri has led them astray),[7] and the saying of Moses (It is naught but Thy trial).[8] These verses

are compared

[1] Qur'an, 16:106.

[2] Qur'an, 2:225.

[3] Qur'an, 47:31.

[4] Qur'an, 7:182.

[5] Qur'an, 29:2.

[6] Qur'an, 38:34.

[7] Qur'an, 20:85.

[8] Qur'an, 7:155.

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one to another and they confirm one another.

As for the verses of affliction which mean “trying”, they are also many such as, (but that He might

try you in what He gave you),[1] and (then He turned you away from them that He might try

you),[2] and (We have tried them as We tried the people of the Garden),[3] and (Who created

death and life that He may try you; which of you is best in deeds),[4] and (And when his Lord tried

Ibrahim with certain words),[5] and (and if Allah had pleased He would certainly have exacted

what is due from them, but that He may try some of you by means of others).[6]

These verses and many others like them prove the “trying”. Allah the Almighty has not created the

creations in vain, nor has He ignored them, nor has He showed His wisdom for play. He has said,




(What! did you then think that We had created you in vain and that you shall not be returned to

Us?).[7] If someone says, ‘Did Allah not know what His people would do so that He tried them?’

We say, ‘Yes, He knows what they shall do before they do. He says, (and if they were sent back,

they would certainly go back to that which they were forbidden).[8] Allah tries people to show

them His justice and that He does not torture them except by a certain excuse and after

committing their

deeds.

Allah

says,

(And

had

We

destroyed

them

with

chastisement

before

this,

they would certainly have said: O our Lord, why didst Thou not send to us a messenger, for then

we should have followed Thy communications before that we

[1] Qur'an, 5:48.

[2] Qur'an, 3:152.

[3] Qur'an, 68:17.

[4] Qur'an, 67:2.

[5] Qur'an, 2:124.

[6] Qur'an, 47:5.

[7] Qur'an, 23:115.

[8] Qur'an, 6:28.

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met disgrace and shame),[1] and (and We never punish until we have sent a messenger),[2] and

((We sent) messengers as the givers of good news and as warners, so that people should not have

a plea against Allah after the (coming of) messengers).[3] So the trial of Allah is on the ability that

He has given to man and this is the concept of “the matter between the two matters”. About this

the Qur'an spoke and the traditions of the infallible imams (a.s.) confirmed.

If someone says: What is the argument in this saying of Allah (Surely Allah makes err whom He

pleases and guides aright whom He pleases),[4] and in other verses like it? It is said: the metaphor

in all these verses is in tow meanings; one is that Allah tells about His might that He is able to

guide whomever He pleases and misguide whomever He pleases, and if He forces them into one

of these two ways, neither reward nor punishment they would deserve, and the second is the

“informing” like in this verse (And as to Thamud, We gave them guidance, but they chose error

above guidance).[5] It means that Allah has showed them the right way. If He had forced them

into guidance, they would not be able to go astray. It is not whenever an allegorical verse is

mentioned that it will be an evidence on the clear verses which we have been ordered to follow.

Allah says, (He it is Who has revealed the Book to you; some of its verses are decisive, they are the

basis of the Book, and others are allegorical. Then as for those in whose hearts there is perversity,

they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own)

interpretation),[6] and (…give good news to My servants who




[1] Qur'an, 20:134.

[2] Qur'an, 17:15.

[3] Qur'an, 4:165.

[4] Qur'an, 35:8.

[5] Qur'an, 41:17.

[6] Qur'an,

3:7.

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listen to the word, then follow the best of it; those are they whom Allah has guided, and those

who are the men of understanding).[1] The best of the word means the clearest and most

decisive.

May Allah make us successful in saying and doing to what He likes and pleases, and may He keep

us away from His disobedience by His favor and grace. Much praise be to Allah as He deserves,

and His blessings be on Muhammad and on His good progeny. Allah is sufficient for us and most

excellent is the Protector.’[2]

This is the end of the wonderful letter of Imam al‐Hadi (a.s) in which he refuted the illusions of the

Ash’arites and the Mu’tazilites and proved with irrefutable proofs the concept of “the matter

between the two matters” which the infallible imams of the Ahlul Bayt (a.s) believed in.

Samples from his supplications

The supplications of the Ahlul Bayt (a.s) formed a wonderful part in the Islamic heritage. They had

established the bases of behaviors and morals and the spiritual elements of personality. They

included important, political documentations that showed the extent of persecution and

oppression the Islamic nation faced during those ages under the rule of the Umayyads and the

Abbasids who

spared

no

effort

in

oppressing

people

and

making

them

as

tools

to

serve

the

rulers

and their retinues. Besides that these supplications showed the resort and devotedness of the

imams to Allah and that they believed with their hearts, feelings, and passions.

[1] Qur'an, 39:17‐18.

[2] Tuhaf al‐Uqul, p.458‐475, also mentioned in brief in al‐Ihtijaj by at‐Tabarsi.




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His supplication (du’a) at distresses

When Imam al‐Hadi (a.s) suffered a distress or he wanted some need to be satisfied, he prayed

Allah with this du’a. Narrators said that before reciting this du’a Imam al‐Hadi (a.s) fasted on

Wednesday, Thursday, and Friday, performed a ghusl in the morning of Friday, paid charity to a

poor person, offered a four rak’as prayer, and then he spread his palms towards the heaven and

invoked sincerely by reciting,

“O Allah, praise be to You that is the best praise that You deserve, the most pleasant praise to

You, the most appropriate praise to You, the most beloved praise to You. Praise be to You as You

deserve, and as You accepted it to Yourself, and as those, whom You accepted their praise,

praised You from all Your creation. Praise be to You as Your prophets, messengers, and angels

praised You with, and as it fits Your glory, highness, and greatness. Praise be to You that tongues

fail to describe, and speech stops before reaching its end. Praise be to You that is not less than

Your contentment, and that is better than every praise.

O Allah, praise be to You in joy and trouble, ease and distress, soundness and illness, years and

ages. Praise be to You for Your favors and blessings to me. Praise be to You for what You have

gifted me, tried me, healed me, provided me with livelihood, given me what I need, preferred me,

honored me, dignified me, and guided me to Your religion; a praise that no describer can describe

and no sayer can suffice.

O Allah, praise be to You for Your kindness to me, and Your favors on me, and Your preferring me

to other than me. Praise be to You for Your adjusting my creation, and for Your educating me well

as a favor from You and not for a precedent good from me. O my Lord, then which blessing You

have not given me, and which gratitude that is not required from me to You?! I am satisfied with

Your kindness, and You suffice me from among all creation.

O my Lord, You are the Bestower upon me, the Beneficent, the Gracious, the Beautiful, the Lord of

glory and honor, and of great

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favors and blessings, so praise be to You for all that. O my Lord, You did not disappoint me in any




distress, did not betray me for any guilt, and did not expose me for any concealed sin. Your

blessings are continuous on me in every difficulty and ease. You have always done me good and

pardoned me.

O Allah, make me enjoy my hearing, sight, and organs and all that which the earth has for me. O

Allah, my

first

need

I ask

You

for,

and

my

wish

I request

from

You,

and

make

it

the

means

before

my request, and I come nearer to You by it is the sending of blessing on Muhammad and the

progeny of Muhammad and I ask You to have blessing on him and on them as the best blessing

that You have commanded Your people to send on them, and as the best of that which any of

Your people has ever asked You for, and as You are responsible for them until the Day of

Resurrection. O Allah, have blessing on them inasmuch as all those who have sent blessings on

them, and inasmuch as all those who shall send blessing on them; a continuous blessing with the

means, exaltedness, and virtue, and have blessing on Your prophets, messengers, and Your good

slaves, and have blessing on Muhammad and the progeny of Muhammad and send much peace

on them!

O Allah, and from Your generosity is that You do not disappoint whoever asks You for something,

and looks forward to what You have, and You dislike whoever does not ask You, and no one is so

other than You. O my Lord, my greed for Your mercy and forgiveness, and my trust in Your

kindness and favor has led me to call on You, yearn for You, and offer my need before You. I have

presented before my ask the aiming at You by the means of Your Prophet, who had brought the

truth from You, and brought Your light and straight path by which You have guided the people,

and by whose light You have enliven the earth, and whom You have endowed with the highest

dignity, and honored with the shahada, and sent him after a cessation of the messengers. O Allah,

I believe in his secret and openness, and in the secret of his

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progeny whom You had kept uncleanness away from and purified a thorough purifying…O Allah,

do not cut between me and them in this life and in the afterlife and accept my deeds by them!

O Allah, You had guided Your people to Yourself when You said, (And when My servants ask you

concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on

Me, so they should answer My call and believe in Me that they may walk in the right way),[1] and

(O my servants, who have acted extravagantly against their own souls, do not despair of the

mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving, the

Merciful),[2] and (And Noah did certainly call upon Us, and best of answerers are We).[3] O Lord,

yes! The best of the called upon You are, the best of lords You are, and the best of answerers You




are! You say, (Say: Call upon Allah or call upon the Beneficent; whichever you call upon, His are

the best names),[4] and I call upon You, O Allah, by Your names which if You are called upon by,

You respond and if You are asked by, You give. I call upon You suppliantly, humbly with the call of

one whom inadvertence has taken away and neediness has exhausted. I call upon You with the

call of one who has given up, confessed his guilt, and hoped for Your great pardon, and wide

reward.

O Allah, if You have singled out someone, who followed what You have ordered him and acted as

You have created him for, with Your mercy, he would not reach that except by You and Your

assistance. O Allah…to You my Master is my preparing hoping for Your prizes and gifts. I ask You to

have blessing on Muhammad and on the progeny of Muhammad and to satisfy my ask and need…

[1] Qur'an, 2:186.

[2] Qur'an, 39:53.

[3] Qur'an, 37:75.

[4] Qur'an, 17:110.

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O You, the most generous of givers, the best of the beneficent, have blessing on Muhammad and

on the progeny of Muhammad, and whoever from Your people wants to harm me disconcert his

heart, refute his tongue, blind his sight, curb his head, make him busy with himself, and make me

safe from him by Your might and power! O Allah, do not make it the last time to me that I call

upon You suppliantly, and if You do, then forgive me all my faults with forgiveness that does not

leave one guilt. Make my call among the responded calls, my deed among the accepted deeds

near you, and my speech among that which comes up to You of good deeds, and make me with

Your Prophet and choice, and the imams, peace be upon them all. By them I beseech You, and by

them I yearn to You. Respond to my call O the most Merciful of the merciful, and forgive me my

slips.’ Then Imam al‐Hadi (a.s) asked for his need and went down into prostration and said,

“There is no god but Allah the Forbearing, the Generous. There is no god but Allah the Most High,

the Great. Glory be to Allah the Lord of the seven heavens, the lord of the seven earths, and the

Lord of the Great Throne. O Allah, I resort to Your pardon from Your punishment, and to Your

contentment from Your wrath, and to You from You. I cannot reach the praise of You or the

gratitude to You. You are as You have praised Yourself. Make my life a growth to me in every

good, and my death a relief to me from every evil. Make the delight of my eyes in Your obedience.

O my Trust and Hope, do not burn my face in Fire after my prostration to You my Master. With no

favor from me on You, You have the favor on me, so pity my weakness and delicate skin, and

relieve me from the distresses of this life and of the afterlife, and favor me with the company of




the Prophet (a.s) and his progeny (peace be upon them) in the high ranks in the Paradise…O You

the Light of light, the Manager of affairs, Generous, Glorious, One, Unique, Eternal, Who neither

begot nor was begotten, and there is none comparable to You, O You Who are so and no one is so

other than You, O You Whom there is no god in the high heavens or in the low earth other than

You, O You Who honor every humble one,

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and humble every mighty one, by Your glory and loftiness I have lost my patience, so have

blessing on Muhammad and the progeny of Muhammad and relieve me…!

His du’a at sleeping

When he went to bed or awoke from sleep, he recited this du’a:

“There is no god but Allah the Alive, the Eternal, and He has power over all things. Glory be to

Allah, the Lord of the worlds and the Deity of the messengers. Glory be to Allah, the Lord of the

seven heavens and all that which they have, and the Lord of the seven earths and all that which

they have, the Lord of the Great Throne, and peace be on the messengers, and praise be to Allah

the Lord of the worlds.”

The du’a of resorting

“O You, my supply, my hope and reliance, my resort and support, O You the One and Unique, O

You, Who “say: He, Allah, is One”, O Allah, I ask You by those like whom You have not created in

Your creation, to have blessing on them…”

His du’a of seeking protection from Satan

“O You Who are mighty in Your might, Who are the mightiest in Your might, make me mighty

from Your might, assist me with Your help, keep away from me the evil suggestion of the Devils,

defend me by Your defense, protect me by Your protection, and make me from the good people

of Your creation, O You One, Unique, Eternal!’

A lofty du’a

“O You the most hearing of hearers, the most perceptive of seers, the best of lookers, the

promptest of accounters, the Most Merciful of the merciful, the wisest of judges, have blessing on

Muhammad and on the progeny of Muhammad, and increase my livelihood, prolong my old, favor

me with Your mercy, make me from those who defend Your




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religion and do not replace me by other than me…!’[1]

His communes

Imam al‐Hadi (a.s) communed Allah the Almighty in the darkness of night with a suppliant heart

and peaceful soul. It was narrated that he said in his communes:

1. “O my Lord, a guilty has come, and a poor has sought; do not disappoint his effort! Have mercy

on him, and forgive his faults.’[2]

2. “My Lord, bless Muhammad and the progeny of Muhammad, and have mercy on me when my

trace will disappear from this life and my mention will be removed among people, and I shall be

forgotten as those who had been forgotten. My Lord, I have become old, my skin has become

delicate, my bones have become thin, time has affected me, my death has approached me, my

days have elapsed, my lusts have gone but my guilt remained! O my Lord, have mercy on me

when my shape will change!”[3]

3. “O my Lord, thoughts of thinkers went astray, sights of seers fell short, descriptions of

describers dissipated, sayings of fabricators vanished before the wonders of Your affair, or the

reach to Your highness, for You are in the unreachable place, and no eye can fall upon You with a

glance or expression. How far, and how far! O You the First, the Only, the Unique! You have

exalted in highness with the glory of greatness, and risen up beyond every bottom and end with

the omnipotence of pride.”[4]


[2] Ad‐Durr an‐Nadheem.

[3] Ad’iyat al‐Bihar.

[4] At‐Tawhid.

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His ziyarahs

A collection of wonderful ziyarahs[1] were transmitted from Imam al‐Hadi (a.s) by which he visited

his pure fathers, the infallible imams of the Ahlul Bayt (a.s). These ziyarahs are full of arguments

on the right of the Ahlul Bayt (a.s) in the Islamic caliphate. They also include important




documentations of their achievements, morals, virtues, and qualities.

Az‐Ziyarah al‐Jami’ah is the most famous and important ziyarah of the infallible imams (a.s). It is

very widespread among the Shia and all followers of the Ahlul Bayt (a.s) who have memorized it.

They recite it on Fridays as a visit to the pure imams (a.s). It has been published hundreds of times

in different

editions

and

we

think

there

is

no

need

to

mention

it

here

for

it

is

very

well

‐known

and

widespread among Muslims.

Ziyarah of al‐Ghadir

The Day of al‐Ghadir is one of the most important occasions for the Twelver Shia who consider it

as an Eid where the Prophet (a.s) had appointed Imam Ali (a.s) as the caliph over Muslims after

him. The Shia visited and still visit the holy shrine of Imam Ali (a.s) on the Day of al‐Ghadir every

year to confirm their guardianship and allegiance to him.

Imam al‐Hadi (a.s) visited the holy shrine of his grandfather Imam Ali (a.s) in the year when al‐

Mu’tasim, the Abbasid caliph, brought him from Medina to Sammarra’.[2] Imam al‐Hadi (a.s)

visited his grandfather Ameerul Mo'minin with this wonderful ziyarah in which he mentioned the

virtues of Imam Ali (a.s) and

[1] Ziyarah linguistically means “a visit” but here it refers to the special sacred wordings said by

the infallible imams of the Ahlul Bayt (a.s) and by others as a kind of greeting, respect and

reverence offered to the Ahlul Bayt (a.s) and other holy personalities when visiting their shrines or

may be recited on certain days and occasions wherever one is.

[2] Mafatih al‐Jinan by Sheikh Abbas al‐Qummi, p. 363.

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the political and social problems he suffered at that age. We mention here some passages from

the ziyarah:

“…And you were the first one who believed in Allah and offered prayer to Him, fought in His way,

and did well in the house of polytheism where the earth was full of deviation and Satan was

worshipped openly.

You had the memorable situations, famous occasions, and great days; the Day (battle) of Badr and

the Day of al‐Ahzab (when the eyes turned dull, and the hearts rose up to the throats, and you

began to think diverse thoughts of Allah. There the believers were tried and they were shaken

with severe shaking, and when the hypocrites, and those in whose hearts was a disease, were




saying: Allah and His messenger promised us naught but delusion, and when a party of them said:

O people of Yathrib, there is no place to stand for you here, therefore go back, and a party of

them asked permission of the prophet, saying: Surely our houses are exposed; and they were not

exposed; they only desired to fly away)[1] and Allah said, ( And when the believers saw the allies,

they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke

the truth;

and

it

only

increased

them

in

faith

and

submission).[2]

Then

you

killed

their

Amr[3]

and

defeated their parties (and Allah turned back the unbelievers in their rage; they did not obtain any

advantage, and Allah sufficed the believers in fighting; and Allah is Strong, Mighty).[4] And on the

Day of Uhud (when you climbed (the hill) and paid no heed to anyone, while the messenger, in

your rear, was calling you

[1] Qur'an, 33:10‐13.

[2] Qur'an, 33:22.

[3] Amr bin Abd Widd was the most famous, and bravest hero of the polytheists who fought in the

battle of al‐Ahzab.

[4] Qur'an, 33:25.

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(to fight),[1] but you drove away the polytheists from the Prophet (a.s) on the right and on the left

until Allah drove them from it (war) fearfully and gave victory by you to the (disappointers), and

on the Day of Hunayn as Allah said, (when your great numbers made you vain, but they availed

you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned

back retreating. Then Allah sent down His tranquility upon His Messenger and upon the

believers).[2] And the believers were you and your companions…And on the Day of Khaybar when

Allah showed the weakness of the hypocrites and cut the roots of the unbelievers‐ praise be to

Allah the Lord of the worlds‐ (And certainly they had made a covenant with Allah before, that they

would not turn (their) backs; and Allah's covenant shall be inquired of).[3]

And you participated with the Prophet (a.s) in all his wars and battles holding the banner before

him, and beating with the sword in front of him. Then for your well‐known resolution and insight

on affairs, he made you the emir in the battles and there was no emir over you…

In your sleeping in the bed (of the Prophet)[4] you were like the slaughtered (Prophet Ishmael)

Peace be upon him, that you responded as he responded, and you obeyed as he obeyed patiently

hoping for the reward when his father said to him, (O my son! surely I have seen in a dream that I

should sacrifice you; consider then what you see. He said: O my father, do what you are

commanded; if Allah please, you will find me of the patient ones),[5] and so were you when the

[1] Qur'an, 3:153.




[2] Qur'an, 9:25‐26.

[3] Qur'an, 33:15.

[4] Here Imam al‐Hadi (a.s) talked about the sleeping of Imam Ali (a.s) in the Prophet’s bed when

Quraysh decided to kill the Prophet (a.s) but Imam Ali (a.s) sacrificed his life for him.

[5] Qur'an, 37:102.

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Prophet (a.s) ordered you to sleep in his bed to save him by your self and you hurried to respond

obediently and to expose your self to killing, and so Allah thanked your obedience and showed

your good deed by saying, (And among men is he who sells himself to seek the pleasure of

Allah).[1]

I witness that you contradicted desires, allied with piety, suppressed anger, pardoned people,

became angry when Allah was disobeyed, became pleased when Allah is obeyed, carried out what

you were entrusted with, kept what you were confided, achieved what you were charged with,

and waited for what you were promised, and I witness that you did not avoid (some people) out

of humbleness, nor refrained from your right (in the caliphate) with grief, nor abstained from

confronting the extorters of your right out of subservience, nor you showed satisfaction unlike the

satisfaction of Allah out of flattering, nor you became weak after what you faced for the sake of

Allah, nor you weakened or gave up the demanding of your right and lay in wait. God forbid! You

were not so, but if you were wronged, you were content with your Lord and entrusted your affairs

to Him.

You did not mind misfortunes, and did not weaken at distresses, and did not abstain from fighting

against falseness…It was you who said: neither do the masses of people around me increase my

glory, nor does their separation from me cause me loneliness even if all people betray me…

Allah the Almighty responded to His prophet’s call concerning you,[2] and then He ordered him to

announce that he entrusted you with the affair (caliphate) of his nation as glorification to you,

declaring your proof, and refuting the falsehood and fabricated excuses. When he feared a

sedition from the dissolute and feared

[1] Qur'an, 2:207.

[2] In this passage Imam al‐Hadi (a.s) talked about the famous event of al‐Ghadir when Muslims

paid homage to Imam Ali (a.s) as the caliph after the Prophet (a.s) due to the decree of the

Prophet (a.s) himself.




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for you from the hypocrites, the Lord of the worlds revealed to him, (O Messenger, deliver what

has been revealed to you from your Lord, and if you do it not, then you have not delivered His

message, and

Allah

will

protect

you

from

the

people).[1]

He

burdened

himself

with

journey,

stopped at the hot desert, and made his speech. He called out and made everyone hear, and

asked them, ‘Have I informed?’ They said, ‘By Allah, yes!’ He said, ‘O Allah, bear witness!’ Then he

said, ‘Am I not worthier of Muslims than themselves to them?’ They said, ‘Yes, you are.’ Then, he

took your hand and said, ‘Whoever his guardian I am, here is Ali to be his guardian. O Allah,

support whoever supports him, be enemy to whoever shows enmity towards him, help whoever

helps him, and disappoint whoever disappoints him!’ They did not believe in what Allah had

revealed to His prophet concerning you except a few, and most of them did not add save

perdition…!

Then was your ordeal on the Day of Siffin when the copies of the Qur'an were raised trickily and

cunningly. Suspicion appeared, the truth was known, but supposition was followed. It was like the

ordeal of Aaron when Moses made him the emir over his people but they separated from him and

left him alone while Aaron calling out, (O my people! you are only tried by it, and surely your Lord

is the Beneficent Allah, therefore follow me and obey my order. They said: We will by no means

cease to keep to its worship until Musa returns to us).[2] So were you when the copies of the

Qur'an were raised and you said: ‘O people, you are tried by it and deceived.’ But they disobeyed

and objected to you and called for the two judges. You, before Allah, exempted yourself from

their doing and made Allah the judge over them. When the truth shone, and their abominable

doing was refuted, they confessed their fault and deviation from the truth, and after that they

disagreed. Then, they forced you to

[1] Qur'an, 5:67.

[2] Qur'an, 20:90‐91.

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accept the arbitration which you denied and prohibited but they liked. They permitted their guilt

that they committed. You were on insight and guidance and they were in deviation and blindness.

They still insisted on hypocrisy and were still in error until Allah made them taste the evil results

of their doing and He killed from them by your sword who opposed you and became wretched

and lost, and gave life by your argument to whoever followed the guidance and was happy. The

blessings of Allah be on you everywhere and everywhen. Neither can a praiser cover your

description, nor can a dispraiser encompass your virtues…’




From the prophets’ stories

In some traditions Imam al‐Hadi (a.s.) told his companions some stories of the prophets.

Noah and Iblis

Imam al

‐Hadi

(a.s.)

related

a dialogue

between

Prophet

Noah

(a.s.)

and

Iblis.

He

said,

‘One

day,

Iblis came to Noah and said to him, ‘You have done me a great favor. Trust in me and I shall not

betray you.’ Noah became angry. Allah revealed to him to let Iblis speak out. Noah said to Iblis,

‘Speak out!’ Iblis said, ‘If we find the son of Adam stingy, envious, arrogant, or rash, we (the

Devils) snatch him as the snatching of a ball. If all these morals gather in him, we call him a

mutinous devil.’ Noah said, ‘What is the great favor I have done to you?’ Iblis said, ‘You invoked

Allah against the people of the earth and sent them to Hell, and so I was free. Without your

invoking against them, I would be busy with them for a long time.’[1]

Moses and Allah

Imam al‐Hadi (a.s.) related, “Moses said, O my Lord, what is the reward of one who avoids treason

out of being shy of You?’

[1] Qisas al‐Anbiya’ (The stories of the prophets) by ar‐Rawandi.

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Allah the Almighty said, ‘He shall be safe on the Day of Resurrection.’

Moses said, ‘What is the reward of one who loves the people of Your obedience?’

Allah the Almighty said, ‘I will save his body from My Fire.’

Moses said, ‘What is the reward of one who kills a believer intentionally?’

Allah the Almighty said, ‘I will not look at him on the Day of Resurrection and I will not pardon his

sin.’

Moses said, ‘My Lord, what is the reward of one who refrains from harming people and helps

them instead?’

Allah the Almighty said, ‘On the Day of Resurrection, Fire will say to him: I have no way over

you.’[1] Imam al‐Hadi (a.s.) told such stories to his companions to be examples for them on good

morals and manners.




A maxim from Jesus Christ

Imam al‐Hadi (a.s.) narrated to his companions, ‘If one of you gives (charity) with his right hand,

let him conceal that from his left hand, and if he prays, let him conceal that.’

Allah the Almighty loves that when a believer gives charity or does good, he is to keep it secret

and not to announce or spread it among people lest he shall lose the reward, for he has to seek

the reward from Allah.

From the Islamic events

Imam al‐Hadi (a.s.) talked to his companions about some important Islamic events that happened

at the first Islamic age. One of them was the killing of the martyr Qanbar, Imam Ali’s servant, at

the hand of the tyrant al‐Hajjaj bin Yousuf ath‐

[1] Al‐Amali by as‐Saduq.

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Thaqafi.[1] He said,

‘Qanbar came in to al‐Hajjaj bin Yousuf who shouted at him, ‘What service did you offer to Ali bin

Abu Talib?’

Qanbar said, ‘I helped him in performing ablution.’

Al‐Hajjaj said, ‘What did he say when he finished his ablution?’

Qanbar said, ‘He recited this Qur’anic verse: (But when they neglected that with which they had

been admonished, We opened for them the doors of all things, until when they rejoiced in what

they were given We seized them suddenly; then lo! they were in utter despair. So the roots of the

people who were unjust were cut off; and all praise is due to Allah, the Lord of the worlds).[2]

Al‐Hajjaj said, ‘I think he meant us?!’

Qanbar said, ‘Yes, he did.’

Al‐Hajjaj said to Qanbar, ‘What do you do if I behead you?’




Qanbar said, ‘Then I shall be happy and you shall be wretched.’

The tyrant ordered his men to behead this good man and he was killed.’[3]

The virtue of the Prophet and Ali

Imam al‐Hadi (a.s.) praised the innumerable favors the Prophet (a.s.) and Imam Ali (a.s.) did the

nation. He said, ‘From glorifying Allah is the preferring of the two fathers of religion Muhammad

and Ali to the fathers of kinship, and from being indifferent to the loftiness of Allah is to prefer the

fathers of kinship to the fathers of religion; Muhammad and Ali…’[4]

[1] He was one the most oppressive walis of the Umayyads.

[2] Qur'an, 6:44‐45.

[3] Rijal al‐Kashshi.


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He

also

said,

‘If

the

two

fathers

of

religion

Muhammad

and

Ali

are

not

glorified

to

one

more

than

his fathers of kinship, one shall have no value near Allah.’[1]

The Prophet (a.s.) and his guardian Imam Ali (a.s.) have had rights on the nation more than the

rights of fathers. By them Allah has taken people out of the life of ignorance, meanness, and

wretchedness to the life of Islam that is full of honor, glory, and dignity.

The virtue of the ulama during the time of occultation

Imam al‐Hadi (a.s.) talked about the virtue of the ulama during the time of the occultation of his

grandson Imam al‐Mahdi (a.s.). He said, ‘If, after the occultation of Imam al‐Mahdi, there will be

no ulama

who

will

invite

and

guide

to

him,

defend

his

religion

with

clear

proofs,

and

save

the

weak faithful from the traps of Iblis and his followers and from the traps of the enemies of the

Ahlul Bayt (a.s.), no one remains unless he will apostate from the religion of Allah, but it is they

who will hold the hearts of the weak of the Shia as a shipper when holding the rudder of his ship.

Those are the best of people near Allah.’

The virtue of patience




Imam al‐Hadi (a.s.) talked about patience and the great reward the patient shall get from their

Lord. Al‐Hasan bin Ali narrated, “I heard Abul Hasan saying, ‘On the Day of Resurrection, a caller

will call out: where are the patient? Some people will get up. Then, a caller will call out: where are

the discerning? Some people will get up. The patient are those who are patient with the

performing of

the

obligations,

and

the

discerning

are

those

who

are

discerning

in

refraining

from

sins.’[2]

[1] Al‐Ihtijaj.


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Pessimism towards days

Islam resisted all bad habits and traditions of the pre‐Islamic era. From those habits that Islam

resisted was the pessimism at days which the pre‐Islamic society believed in. It neither brought

good nor did it save from evil, for all things were determined by Allah the Creator of the universe

and Giver of life.

Al‐Hasan bin Mas’oud[1] said, “One day, I went to Abul Hasan Ali bin Muhammad (a.s.) after my

finger was scratched, and a rider knocked against my shoulder, and I went into a crowd that some

of my clothes were torn. I said: may Allah save me from your evil O day! How ill‐omened you are!’

Abul Hasan (a.s.) said to me, ‘O Hasan, you say so though you frequent us! You throw your guilt on

that which is guiltless!’

I recovered my senses, understood my mistake, and said: I ask Allah to forgive me.’

Abul Hasan (a.s.) said, ‘O Hasan, what is the guilt of days that you are pessimistic at when you are

punished for your deeds on them?’

I said, ‘I always ask Allah for forgiveness. It is my repentance O son of the messenger of Allah.’

He said, ‘By Allah, it does not benefit you. Allah punishes you for blaming days which have no guilt

in what you blame them for. O Hasan, do you know that it is Allah Who rewards and punishes for

deeds whether sooner or later?’

I said, ‘O yes, my master.’




He said, ‘Do not give days a role in the judgment of Allah!’

I said, ‘O yes, my master.”[2]

Imam al

‐Hadi

(a.s.)

confirmed

what

the

Prophet

(a.s.)

had

[1] He might be al‐Hasan bin Sa’eed al‐Ahwazi.

[2] Tuhaf al‐Uqul, p.482‐483.

(136)

announced in one of his traditions that it was not from Islam that a Muslim be pessimistic, but he

must have a strong will and determination in doing everything except sins.

Cleanness

Imam al‐Hadi (a.s.) invited to cleanness and prettification. He said, ‘Allah is beautiful and He loves

beauty and prettification, and He hates misery and miserable ones. Allah the Almighty likes, when

He gives a blessing to His slave, to see the effects of that blessing appear on him.’ He was asked,

‘How is that?’ He said, ‘To clean his dress, make his smell good, order his house, and sweep the

yard. Even a lamp lit before sunset takes poverty away and increases livelihood.’[1]

Rarity of lawful income

Sayyid bin Tawus narrated that Muhammad bin Harun al‐Jallab said, ‘I said to my master Ali bin

Muhammad al‐Hadi (a.s.): we narrated from your fathers that a time would come where there

would be nothing rarer than a friendly brother or gaining a lawful dirham (well‐gotten money).’

He said, ‘O Muhammad, a friendly brother is available, but you are in a time where there is

nothing rarer than a well‐gotten dirham and a loyal, faithful brother.’[2]

The rarity of well‐gotten money results from the impiety in gaining and the greediness to get

money in any way. As for a friendly brother who seeks his own benefits, he is available

everywhere and everywhen, but as for a god‐fearing brother who keeps his brother away from

committing sin and takes him to do good, he is rare at all times.

Ignoring the fact of death

Imam al‐Hadi (a.s.) was asked, ‘Why do these Muslims hate death?’ He said, ‘Because they ignore

it, and therefore, they hate it. If they knew it and were from the devotees of Allah, they would




[1] Al‐Amali by Sheikh al‐Mufid.


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surely love it and know that the afterlife would be better than the worldly life.’ Then Imam al‐Hadi

(a.s.) turned to his companions and said, ‘Why do a child and an insane refrain from drug that

recovers their bodies and relieves them from pain?’

They said, ‘Because they ignore the benefit of drug.’

He said, ‘I swear by Him Who had sent Muhammad with the truth as prophet, whoever prepares

himself to death, it would be better for him than this curative drug. If they know what bliss death

gets to, they will love it and call for it more than a sane, determined man when calling for drug to

cure his diseases and get safety.’[1]

In another tradition it was related that one day Imam al‐Hadi (a.s.) visited a sick companion and

saw him cry fearing from death. He said to him, ‘O Abdullah (slave of Allah), you fear from death

because you do not know it. If you become dirty and filthy, and you suffer from this dirt and filth

that cause you sores and mange, and then you know that washing in the bathroom will relieve all

that, do you not want to go to the bathroom and remove all that from you, or you hate to do that

and you let filth, sores, and mange on you?’

The sick man said, ‘O yes, son of the messenger of Allah, may Allah have blessing and peace on

you and your household.’

Imam al‐Hadi (a.s.) said, ‘Death is that bathroom. It is the last thing remaining for you to wash

your guilt and purify you from your sins. If you come to it and be its neighbor, you shall be free

from every distress, grief, and pain, and shall get to every happiness and delight.’ The sick man

was calm. He submitted to death and pleased with the fate of Allah.[2]

[1] Ma’ani al‐Akhbar by as‐Saduq.

[2] Ibid.

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True repentance




Ahmad bin Hilal asked Imam al‐Hadi (a.s.) about true repentance and he replied to him, ‘that the

inward and the outward are to be the same and better.’[1]

The meaning of “rajeem”

Abdul Adhim al‐Hasani narrated that he heard Abul Hasan Ali bin Muhammad al‐Hadi (a.s.) saying,

‘The meaning of “rajeem‐accursed” that Satan is described with is that he is stoned with curse,

and rejected from every place of good. No faithful mentions him unless he curses him. In the

eternal knowledge of Allah that when Imam al‐Mahdi (al‐Qa’im) (a.s.) will reappears, every

believer at his time will stone Satan as he had been stoned with curse before.’[2]

Mob

Imam al‐Hadi (a.s.) said, ‘Mob are the killers of the prophets…Allah was not pleased with them

when He compared them to the livestock and said, (but they are worse).[3]

Mobs are those groups of people who have no social or religious understanding. It is they whom

tyrannical powers push to kill prophets and reformers throughout history.

Words of light

A collection of precious words was narrated from Imam al‐Hadi (a.s.). These words are from the

wonderful intellectual treasures in Islam, in which Imam al‐Hadi (a.s.) has discussed different

educational, moral, and psychological issues. Here are some of his words:

1. “Better than good is its doer, better than favor is its sayer, and more preferable than knowledge

is its follower.’



[3] Qur'an, 7:179.

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2. He said to one of his servants, ‘Blame so‐and‐so (friendly) and say to him: if Allah wants good

for someone, He made him be pleased when he is blamed.’

3. “He, who asks for more than his merit, is worthier of deprivation.”

4. “The rightness of one, who ignores dignity, is his lowness.”




5. “Patience is to possess yourself and control your anger when you are able to show it.”

6. “People (run their affairs) in this life with money and in the afterlife with deeds.”

7. “Whoever

is

pleased

with

himself,

many

are

those

who

are

displeased

at

him.”

8. “Fates show you what you do not imagine.”

9. “The evilest of misfortune is bad morals.”

10. “Wealth is the littleness of wishing and the satisfaction with what suffices you, poverty is

greediness and despair, and lowness is following the little and looking forward to insignificants.’

11. Imam al‐Hadi (a.s.) was asked about resolution and he said, ‘It is to see your opportunity and

hurry to achieve it as possible as you can.’

12. “The rider of a reluctant horse is a captive of himself.” He, who walks in crooked ways, is led

by his fancy that throws him into the abyss of misfortunes.

13. “An ignorant one is a captive of his tongue.’

14. “Disputing destroys old friendship, and unties firm knots. The least of it is that it leads to

hatred which is the first cause of the rupture of relations.”

15. “Blaming is the key to haughtiness, though it is better than spite.”

16. One of Imam al‐Hadi’s companions exaggerated in praising

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the imam who said to him, ‘Much flattery attacks discernment. If you are trusted by your brother,

turn from flattery to good will.”

17. “Misfortune for the patient is one, and for the impatient is two.”

18. “Envy eradicates good deeds, and pride brings detestation.”




19. “Self ‐conceit turns one away from seeking knowledge and leads him to ignorance.”

20. “Stinginess is the worst of morals, and greediness is a bad nature.”

21. “Associating with the wicked shows the wickedness of one who associates with them.”

22. “The denying of blessings is a sign of ungratefulness and a cause for changing (of blessings).”

23. “Importunity takes peacefulness away and leads to regret.”

24. “Mockery is the joking of the foolish and the craft of the ignorant.”

25. “Undutifulness (to parents) lessens offspring and leads to meanness.”

26. “Sleeplessness makes sleep more pleasant, and hunger makes food more delicious.”

27. “Think of your death between your family where no physician shall defend you and no friend

shall benefit you!”

28. “Think of the regrets of wasting to be more determined!”

29. “A niggard and a wise man do not rest.”

30. “There is no cure for corrupted natures.”

31. “He, who cannot prevent, cannot give.”

32. “Worse than evil is its doer and more horrible than horror is an adventurer into it.”

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33. “Beware of envy for it harms you and not your enemy.”

34. “In a time where justice is more than oppression, it is unlawful to suspect anyone before being

certain of that which is suspected of, and in a time where oppression is more than justice, one

should not trust in anyone except after being certain of him.”

35. Imam al‐Hadi (a.s.) said to al‐Mutawakkil (the Abbasid caliph), “Do not expect good will from




one whom you have offended, or loyalty from one whom you have betrayed, or sincerity from

one whom you have suspected, because the hearts of others towards you are like your heart

towards them.”

36. “Retain blessings by being good neighbor to them (by spending them in the right way and

helping people

through

charities),

expect

more

by

being

grateful

to

Allah

for

them,

and

know

that

soul is very willing to what it is given and very unwilling to what it is prevented from, so carry it on

a sumpter that does not slow.”

37. “Ignorance and niggardliness are the worst of morals.”

38. “Good appearance is apparent beauty and good mind is hidden beauty.”

39. “It is from inadvertence to Allah that one keeps on disobedience and wishes forgiveness from

Allah.”

40. “If people walked in a vast valley, I would walk in a valley of a man who worshipped Allah

alone sincerely.”

41. “The anger at one, over whom you have authority, is meanness.”

42. “A grateful one is happier with gratitude than with the blessing that requires gratitude,

because blessings are enjoyment and gratitude is a blessing.”

43. “Allah made the worldly life a place of trying and the afterlife a place of reward. He made the

misfortunes of the worldly life as a means for the reward of the afterlife, and the reward of the

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afterlife as a compensation for the misfortunes of the worldly life.”

44. “An understanding oppressor is about to take attentions away from his oppression through his

understanding, and a foolish just man is about to put out the light of his justice through his

foolishness.”

45. “Whoever shows you his sincere love you are to show him your obedience.”

46. “Do not feel safe from the evil of one who despises himself.”




47. “The world is a market in which some people gain and others lose.”

48. “Think of your death among your family where no physician shall save you and no lover shall

benefit you.”[1]

[1] These

sayings

are

quoted

from

ad

‐Durr

an

‐Nadhim,

al

‐Ittihaf

Bihubil

Ashraf,

Bihar

al

‐Anwar,

al

‐

Amali of Sheikh at‐Toosi, Aa’yan ash‐Shia, Nuzhat an‐Nadhir, Tuhaf al‐Uqul, al‐Amali of Sheikh al‐

Mufid, Ma’ani al‐Akhbar of Sheikh as‐Saduq, Ma’athir al‐Kubara’.

His companions and the narrators of his traditions

The vast culture and knowledge of Imam al‐Hadi (a.s.) in all sciences such as tafsir (commentary of

the Qur’an), jurisprudence, Islamic arts, ethics, and other fields made him the end that scholars

and seekers of knowledge set off towards.

The companions of Imam al‐Hadi (a.s.) represented the true mission of Islam. They saved the

mission of Islam from lose. They associated with the infallible imams of the Ahlul Bayt (a.s.) who

were the flowing spring of the essence of Islam. They narrated and recorded their (the imams’)

traditions in their four hundred records (usuls) that were collected later on in the four books to

which the Shia jurisprudents referred and are still referring to in deriving legal verdicts.

These companions had done the Islamic world a great favor by writing down the knowledge and

literature of the infallible imams (a.s.); otherwise, that great heritage would be lost and

consequently the human culture and intellect would lose much.

The thing that makes one pride on the jihad of those narrators is that they associated with the

infallible imams (a.s.) and recorded their traditions in a time that was most critical and full of

offense and oppression. The Umayyad and Abbasid governments went too

(144)

far in oppressing the Alawids and their followers and in preventing the public from associating

with them (the Alawids). Those governments, with no mercy or leniency, chased everyone who

tried to spread or talk about the virtues of the Alawids or narrate their traditions and arrested him




to be killed or to remain in the darkness of prisons forever. Therefore, narrators refrained from

mentioning the names of the infallible imams from whom they narrated traditions. They referred

to them by surnames one time and by titles other time. They did not declare their real names.

Anyhow, we mention here the companions of Imam al‐Hadi (a.s.) and the narrators of his

traditions with

brief

accounts

on

them

because

this,

as

we

think,

shall

complete

the

study

on

the

imam that it discovers some important sides of his personality.

1. Ibrahim bin Isaaq

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said that he was

reliable.[1]

2. Ibrahim bin Abu Bakr ar‐Razi

Al‐Barqi mentioned him as one of Imam al‐Hadi’s companions.[2]

3. Ibrahim bin Idris

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[3] So did al‐Barqi.[4]

4. Ibrahim bin Dawud al‐Ya’qubi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[5] Al‐Barqi said he was

from Imam al‐Hadi and Imam al‐Jawad’s companions.[6] Al‐Kashshi mentioned him as one of the

[1] Rijal at‐Toosi, p.409.

[2] Rijal al‐Barqi.



[5] Rijal at‐Toosi.


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narrators who narrated from Imam Abul Hasan (a.s.).[1]

5. Ibrahim bin Shayba

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[2] Once, he wrote a letter

to Imam al‐Hadi (a.s.) complaining to him against the deviants from religion who distorted the

Islamic intellect. We shall discuss this matter when we talk about the age of the imam later on.

6. Ibrahim bin Abdah an‐Naysaburi




Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi and Imam al‐Askari’s companions.[3] Al‐

Kashshi said that Imam al‐Hasan al‐Askari (a.s.) sent a letter to Isaaq bin Isma’il in which he

greeted Ibrahim bin Abdah and appointed him as his agent to receive the legal dues.[4] Once,

Imam al‐Askari (a.s.) deputed him to Abdullah bin Hamdwayh al‐Bayhaqi and sent a letter with

him saying in it, “I have sent Ibrahim bin Abdah so that the (other) districts and the people of your

district pay

my

dues

on

you

to

him

and

made

him

my

trust

and

agent

before

my

followers

there.

Let them fear Allah and pay the dues and they have no excuse in not doing that or delaying it. May

Allah not distress them for disobeying His guardians and may He have mercy on them and on you

through my mercifulness to them, and Allah is Ample‐giving, Generous.”[5]

7. Ibrahim bin Uqbah

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[6] and so did al‐Barqi.[7] He

narrated traditions from Imam Abu Ja’far al‐Jawad (a.s.) and Imam Abul Hasan al‐Hadi (a.s.). Sahl

bin Ziyad and other narrators narrated from him.[8]





[5] Mu'jam Rijal al‐Hadith, vol.1 p.118.



[8] Mu'jam Rijal al‐Hadith, vol.1 p.121‐122.

(146)

8. Ibrahim bin Muhammad bin Faris an‐Naysaburi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi and Imam al‐Hasan al‐Askari’s

companions.[1]

9. Ibrahim bin Muhammad al‐Hamadani

Sheikh at‐Toosi mentioned him as one of Imam ar‐Redha, Imam al‐Jawad, and Imam al‐Hadi’s

companions. Al‐Kashshi said he was the agent of Imam al‐Hadi (a.s.). He performed the hajj forty

times.[2] He was the agent of Imam al‐Jawad (a.s.) who wrote to him, “Your account has been

received. May Allah accept from you and be pleased with them and make them with us in this life

and in the afterlife. So‐and‐so dinars and so‐and‐so clothes were sent to you. May Allah bless

them for you and bless every gift He has given to you. I have written to an‐Nadhr ordering him to

refrain from troubling and objecting to you and informing him of your position to me. And I have

written to Ayyub ordering him of the same too. I have written a book to my followers in Hamadan




ordering them to obey you and follow your orders and that I have no agent (there) except you.”[3]

This letter shows that Ibrahim bin Muhammad was so trusted and of a high position near the

imam (a.s.).

10. Ibrahim bin Mahziyar

Sheikh at‐Toosi mentioned him as one of Imam al‐Jawad and Imam al‐Hadi’s companions.[4] An‐

Najashi said he had written a book called al‐Bisharat.[5] Al‐Kashshi mentioned a tradition narrated

by Muhammad bin Ibrahim bin Mahziyar that he said, “When my father (Ibrahim) was about to

die, he gave me some money and gave me a certain sign. No one knew about this sign except

Allah the Almighty. He said to me, ‘Whoever show you this sign, you have to give him this money.’

I went to Baghdad and



[3] Ibid.


[5] Rijal an‐Najashi.

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stopped at an inn. On the following day, someone came and knocked the door. I asked the servant

to see who he was. The servant said, ‘An old man at the door.’ I said, ‘Let him come in.’ The old

man came in, took a seat and said, ‘I am al‐Umari. Give me the money that is with you which is so‐

and‐so.’ He showed me the sign and I gave him the money.[1] This tradition shows that Ibrahim

was the agent of the imam in receiving the legal dues and definitely he was fair and reliable in

order to be the imam’s agent.

11. Ibrahim ad‐Dahqan

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[2]

12. Ahmad bin Isaaq bin Abdullah al‐Ash’ari al‐Qummi

He was the deputy of the people of Qum. He narrated traditions from Imam Abu Ja’far the second

(al‐Jawad) and Imam Abul Hasan al‐Hadi (a.s.). He was from the close companions of Imam Abu

Muhammad al‐Askari (a.s.). He had written some books such as Ilal as‐Sawm, Masa’il ar‐Rijal of

Imam al‐Hadi, and Ilal as‐Salat. He was one of those who saw Imam al‐Mahdi (a.s.) and there were

many traditions narrated on praising him.

13. Ahmad bin Isaaq ar‐Razi




Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[3] He narrated traditions

from Imam al‐Hadi (a.s.) and Sahl bin Ziyad narrated from him.[4]

14. Ahmad bin Isma’il bin Yaqtin


15. Ahmad

bin

Abu

Abdullah

al

‐Barqi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s



[3] Ibid.



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companions.[1] He narrated about forty traditions.[2]

16. Ahmad bin al‐Hasan bin Isaaq bin Sa’d


17. Ahmad bin al‐Hasan bin Ali bin Muhammad bin Fadhdhal

He was eloquent and reliable in traditions. His brother Ali bin al‐Hasan and other Kufi men

narrated from him.[4] He had written some books such as the book of Salat (prayer) and the book

of Wudu’. He died in 260AH.[5]

18. Ahmad bin Hamza bin al‐Yasa’ al‐Qummi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[6] He narrated from Imam

al‐Hadi (a.s.), Abban bin Uthman, al‐Husayn bin al‐Mukhtar, Zakariyya bin Adam, Muhsin bin

Ahmad, and Muhammad bin Ali. Al‐Husayn bin Sa’eed, Abdullah bin Ja’far, Ali bin Mahziyar and

other men narrated from him.[7]

19. Ahmad bin al‐Khadheeb

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[8] and so did al‐Barqi.

20. Ahmad bin Zakariyya bin Baba al‐Qummi


21. Ahmad bin al‐Fadhl








[4] Rijal

an

‐Najashi.

[5] Mu'jam Rijal al‐Hadith, vol.2


[7] Mu'jam Rijal al‐Hadith, vol. 2



(149)

companions.[1]

22. Ahmad bin Muhammad as‐Siyadi al‐Basri

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi and Imam al‐Hasan al‐Askari’s

companions.[2]

23. Ahmad bin Muhammad bin Eesa al‐Ash’ari al‐Qummi

Sheikh at‐Toosi mentioned him as one of Imam ar‐Redha, Imam al‐Jawad, and Imam al‐Hadi’s

companions.[3] He was the chief and notable of the people of Qum and was the head who met

the rulers. He had written some books such as at‐Tawhid (monotheism), The Virtue of the

Prophet, al‐Mut’ah (temporary marriage), an‐Nawadir (rarities), an‐Nasikh wel Mansukh

(abrogating and abrogated), the Virtues of the Arabs, and other books.[4]

24. Ahmad bin Hilal as‐Sabrtani al‐Baghdadi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions (or just a narrator of his

traditions). He was accused of exaggeration.[5] Many traditions dispraised him and said that he

was irreligious.

25. Isaaq bin Isma’il bin Noubakht


26. Isaaq bin Muhammad al‐Basri

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was accused of

exaggeration.[7] The author of al‐Khulasah said he was from the companions of Imam al‐Jawad




(a.s.) but he was accused of exaggeration.



[3] Ibid.

[4] Mu'jam Rijal al‐Hadith.

[5] Rijal

at

‐Toosi.

[6] Ibid.

[7] Ibid.

(150)



He was trustworthy and reliable. An‐Najashi said, ‘He was an agent of Abul Hasan (al‐Hadi) and

Abu Muhammad (al‐Askari) (peace be upon them). He had a high position near them. He was

trustworthy, very pious, and a devoted worshipper. He was reliable in his traditions. His father

Noah bin Duraj was a judge in Kufa and was a true faithful. Jameel bin Duraj was his brother.’[1]

Sheikh

at‐

Toosi

said,

‘Ayyub

bin

Noah

was

reliable.

He

had

a

book

and

traditions

from

Abul

Hasan

the Third (Imam al‐Hadi).’ Al‐Kashshi said, ‘He was pious. He left just one hundred and fifty dinars

after his death, though people thought him wealthy. He narrated from Imam al‐Hadi (a.s.) and

many narrators narrated from him.’

28. Bishr bin Bashshar an‐Naysaburi

He was the uncle of Abu Abdullah ash‐Shathani. He was from Imam al‐Hadi’s companions as

Sheikh at‐Toosi mentioned in his Rijal. He narrated from Imam al‐Hadi (a.s.), and Sahl narrated

from him.[2]

29. Ja’far bin Ahmad

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[3] and so did al‐Barqi. He

narrated from Muhammad bin Ali, and Ali bin Ibrahim al‐Qummi narrated from him in his

Tafsir.[4]

30. Ja’far bin Ibrahim bin Noah




Al‐Barqi mentioned him as one of Imam al‐Hadi’s companions,[5] and so did Sheikh at‐Toosi.

31. Ja’far bin Abdullah bin al‐Husayn bin Jami’ al‐Qummi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions. He communicated through

letters with Imam al‐

[1] Rijal

an

‐Najashi.

[2] Mu'jam Rijal al‐Hadith, vol. 3 p.307.




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Mahdi (a.s.).[1]

32. Ja’far bin Muhammad bin Isma’il bin al‐Khattab


Sheikh at‐Toosi said that once, Imam al‐Hadi (a.s.) wrote him a letter.[3]

33. Ja’far bin Muhammad bin Younus al‐Ahwal as‐Sayrafi

He narrated from Imam Abu Ja’far the second (al‐Jawad). He had written a book.[4] Sheikh at‐

Toosi mentioned him as one of Imam al‐Hadi’s companions.[5]

34. Hatim bin al‐Faraj


35. Al‐Hasan bin Ja’far

He was known as Abu Talib al‐Fafani. He was from Baghdad. Sheikh at‐Toosi mentioned him as

one of Imam al‐Hadi’s companions, and also he mentioned him as one of Imam al‐Hasan al‐

Askari’s companions.[7]

36. Al‐Hasan bin al‐Hasan al‐Alawi


37. Al‐Hasan bin al‐Husayn al‐Alawi







[3] At‐Tahthib.



[6] Ibid.

[7] Ibid.

[8] Ibid.


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38. Al‐Hasan bin Kharzath

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[1] An‐Najashi said, ‘He

narrated too many traditions. He had written a book called “the names of the messenger of Allah”

and a book called “al‐Mut’ah‐temporary marriage”. It was said that he was excessive at the end of

his life.’[2]

39. Abu Ali al‐Hasan bin Rashid

He was a reliable man from Baghdad. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s

companions.[3] Sheikh al‐Mufid said he was one of the famous jurisprudents and chiefs from

whom people took the verdicts of halal and haram and who were uncriticized and

unblameable.[4]Imam al‐Hadi (a.s.) appointed him as his agent and sent him many letters. Here

are some of them:

1. Al‐Kashshi mentioned that Muhammad bin Eesa al‐Yaqtini said, “Imam al‐Hadi (a.s.) wrote a

letter to Ali bin Bilal in 232AH saying in it, ‘‘I praise Allah and thank Him for his might and mercy

and pray Him to have blessing and mercy on Muhammad the Prophet and on his progeny. I have

appointed Abu Ali in the position of al‐Husayn bin Abd Rabbih and entrusted him with that for the

knowledge he has that no one is preferred to him. I know you are the chief of your district and so I

wanted to honor you by writing this book on that to you. You have to obey him and deliver to him

all the dues that are with you. You have to inform my manumitted slaves and recommend them of

that, for this will support and suffice him and save us efforts and please us. Doing this, you will

have the reward of Allah and Allah gives whoever He likes. He is the Giver, Who rewards with His

mercy and you are in the trust of Allah. I have written this letter with my handwriting




[4] Ar‐Risalah al‐Adadiyyah.




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and I praise Allah too much.”[1]

This letter shows the reliability, trustworthiness, and virtue of al‐Hasan bin Rashid where Imam al‐

Hadi (a.s.) ordered his followers to obey, follow, and pay the legal dues to him.

2. Al‐Kashshi mentioned that Ahmad bin Muhammad bin Eesa said, ‘I copied the book that was

with ibn Rashid to the mawali who lived in Baghdad, Mada’in, and the villages around. This is the

text of the letter:

‘I praise Allah for the health and soundness I am in, and pray Him to have blessing, all mercy, and

kindness on His Prophet and his progeny. I have appointed Abu Ali bin Rashid in place of Ali bin al‐

Husayn bin Abd Rabbih who was my agent before, and now he (Abu Ali bin Rashid) has the

position of his predecessor. I have entrusted him with what I had entrusted my previous agents

with to receive my rights from you. I have accepted him to you and preferred him to the others in

that, and he is well‐qualified for this job. May Allah have mercy on you, pay the dues to him and

to me and do not make an excuse on yourselves. Hurry to obey Allah, make your monies lawful,

spare your bloods, help one another in goodness and piety, and fear Allah that you may find

mercy, and hold fast by the covenant of Allah all together and do not die unless you are Muslims.

Obeying him is as obeying me, and disobeying him is as disobeying me. Keep to the right path that

Allah may reward you and give you more from His favor, for Allah is Ample‐giving, Generous, and

He is Gracious and Merciful to His people. May we and you be in the trust and preservation of

Allah. I have written it with my handwriting, and too much praise be to Allah.’[2]

3. Imam al‐Hadi (a.s.) sent a letter to Ayyub bin Noah saying,

“O Ayyub, I order you to stop disputation between you and Abu



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Ali, and that each of you should keep to what he has been entrusted with and ordered to manage

the affairs of his district. If you follow all that which I have ordered you of, you will no longer need

to refer to me. O Abu Ali, I order you of the same as I have ordered Ayyub. Do not accept anything




from anyone from the people of Baghdad and the other villages. Order anyone coming to you

from other than your district to carry the dues to the very agent of his own district. O Abu Ali, I

order you as I have ordered Ayyub. Let each of you do as I have ordered him!’[1]

Definitely, Abu Ali bin Rashid had a respectable position near Imam al‐Hadi (a.s.), and certainly he

did not

obtained

that

position

except

through

his

piety

and

religiousness.

When

bin

Rashid

died,

Imam al‐Hadi (a.s.) prayed Allah to have mercy on him, to forgive, and be pleased with him.

40. Al‐Hasan bin Dharif

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[2] An‐Najashi said, ‘Al‐

Hasan bin Dharif bin Nasif was a reliable man from Kufa. He and his father lived in Baghdad. It is

said that he has a book on rarities. Many narrators narrated from him.’[3]

41. Al‐Hasan bin Ali bin Umar bin Ali bin al‐Husayn bin Ali bin Abu Talib

He was called an‐Nasir lil‐Haqq. He was from Imam al‐Hadi’s companions.[4] The author of Sharh

al‐Masa’il an‐Nasiriyyat says, ‘Abu Muhammad an‐Nasir al‐Hasan bin Ali was virtuous for his vast

knowledge and asceticism. His jurisprudence was brighter than the bright sun. It was he who

spread Islam in ad‐Daylam and made its people be guided by him after deviation. His splendid

biography is more than to be accounted, and more obvious than to





(155)

be hidden.’[1]

42. Al‐Hasan bin Ali al‐Washsha’

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[2] An‐Najashi said, ‘He was

the son of the daughter of Elyas as‐Sayrafi al‐Khazzaz. Al‐Hasan narrated from his grandfather

Elyas that he said when he was about to die, ‘Witness on me, and this moment is not of lying, that

I heard Abu Abdullah (as‐Sadiq) (peace be upon him) saying: By Allah, Fire will not touch one, who

loves Allah and His messenger and believes in the imams, after his death.”

Ahmad bin Muhammad bin Eesa said, ‘Once, I went to Kufa seeking Hadith. I met there al‐Hasan

bin Ali al‐Washsha’ and asked him to show me the books of al‐Ala’ bin Razin al‐Qalla and Abban

bin Uthman al‐Ahmar. He gave me the two books and I asked him to permit me to copy them. He




said to me, ‘O man, why are you in a hurry? Go and copy them.’ I said, ‘I fear accidents.’ He said,

‘If I knew that this tradition would be requested so much, I would write much more. I met in this

mosque (the mosque of Kufa) nine hundred sheikhs that each of them said: Ja’far bin Muhammad

(Imam as‐Sadiq) said to me…This man was a notable scholar of the sect (the Shia) and had written

some books such as “the Reward of the Hajj”, “al‐Manasik”, and a book of rarities.’[3]

43. Al

‐Hasan

bin

Ali

bin

Abu

Uthman

as

‐Sajjadah

He was excessive. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[4] From

his excessiveness was that Nasr bin as‐Sabah said, ‘One day, al‐Hasan bin Ali bin Abu Uthman as‐

Sajjadah said to me, ‘What do you say about Muhammad bin Abu Zaynab and Muhammad bin

Abdullah bin Abdul Muttalib (the Prophet) (peace be upon him and upon his progeny)? Which of

[1] Mu'jam Rijal al‐Hadith, vol.5 p.30‐31.




(156)

them is better?’ I said to him, ‘You say!’ He said, ‘Muhammad bin Abu Zaynab (is better). Do you

not see that Allah the Almighty has blamed Muhammad bin Abdullah (the Prophet) (peace be

upon him and upon his progeny) on some occasions in the Qur'an, but He has not blamed

Muhammad bin Abu Zaynab? Allah has said to Muhammad bin Abdullah, (And if We had not

made thee wholly firm thou mightest almost have inclined unto them a little),[1] and (If thou

ascribe a partner to Allah, thy work will fail and thou indeed wilt be among the losers),[2] and in

other verses, and He has not blamed Muhammad bin Abu Zaynab for anything of that.’ Abu Amr

said, ‘On as‐Sajjadah be the curse of Allah, of cursors, of the angels, and of people altogether. He

was from the Aliya’ites who criticized the messenger of Allah (a.s.) and who had no share in

Islam.’[3] This tradition shows the bad beliefs of this man.

44. Al‐Hasan bin Muhammad al‐Qummi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[4] Al‐Kashshi said, ‘Abu

Muhammad al‐Fadhl bin Shathan mentioned in one of his books: “From the famous liars is ibn

Baba al‐Qummi. Sa’d said that al‐Ubaydi said to him, ‘Once, (Imam) al‐Askari wrote to me saying: I

am free before Allah from al‐Fihri and al‐Hasan bin Muhammad bin Baba al‐Qummi, and you also

be free from them. I warn you and all my followers from them. I curse them. The curse of Allah be

on them. They extort the monies of people in the name of us. They are mischievous and harmful.

May Allah harm them and plunge them into mischief. Ibn Baba pretends that I have sent him as a

prophet and that he is a “bab”.[5] The curse of Allah be on him. Satan has mocked at him and




deceived him. Allah curses whoever accepts that from him. O

[1] Qur'an, 17:74.

[2] Qur'an, 39:65.



[5] In

early

Shiism

“bab”

denotes

the

senior

authorized

disciple

of

the

imam.

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Muhammad, if you are able to split his head with a rock, you do. He has harmed me. May Allah

harm him in this life and in the afterlife.’[1] Ibn Baba was deviant from the truth and from religion

and he harmed the imam with the heresies he originated.

45. Al‐Hasan bin Muhammad bin Hayy

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[2] He seemed to be a

Twelver Shia, but he was unknown.

46. Al‐Hasan bin Muhammad al‐Mada’ini

He was from the companions of Imam al‐Hadi (a.s.).[3]

47. Al‐Husayn bin Asad an‐Nahdi


48. Al‐Husayn bin Asad al‐Basri

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[5] Al‐Barqi said he was

from the companions of Imam al‐Jawad (a.s.) and said he was reliable and truthful.[6]

49. Al‐Husayn bin Ashkib

An‐Najashi said, ‘Al‐Husayn bin Ashkib was a reliable, preferable sheikh from Khurasan. Abu Amr

mentioned him in his book “ar‐Rijal” as one of the companions of Imam Abul Hasan al‐Mahdi

(a.s.). Al‐Ayyashi narrated many traditions from him and considered his traditions as true and said

he was trustworthy.[7] Al‐Kashshi said, ‘He was a theologian, scholars, and author of some

books.’[8]



[3] Ibid.

[4] Ibid.

[5] Ibid.







(158)

50. Al‐Husayn bin Ubaydillah al‐Qummi


excessiveness.[1] Al‐Kashshi said, ‘He was exiled from Qum at the time when those, who were

accused of excessiveness, were exiled.’[2]

51. Al‐Husayn bin Malik al‐Qummi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was reliable.[3]

52. Al‐Husayn bin Muhammad al‐Mada’ini


53. Hafs al‐Marwazi


54. Hamdan bin Sulayman bin Umayrah an‐Naysaburi

He was known as at‐Tajir. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s

companions.[6] An‐Najashi said, ‘Hamdan bin Sulayman Abu Sa’eed an‐Nayshaburi was a reliable

man from the notables of our companions.’[7]

55. Hamza bin Sulayman bin Rasheed

He was from Baghdad. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[8]

56. Khalil bin Hashim al‐Farisi





[4] Ibid.

[5] Ibid.

[6] Ibid.






(159)

companions.[1]

57. Khayran bin Isaaq az‐Zakani


58. Khayran al‐Khadim

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was reliable,[3]

and so did al‐Barqi. He had a high position near Imam al‐Jawad (a.s.). Al‐Kashshi mentioned some

of his traditions with Imam al‐Jawad (a.s.).

59. Dawud bin Abu Zayd

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was reliable,

truthful, and religious. He had written some books as mentioned by al‐Kashshi and ibn an‐

Nadim.[4]

60. Dawud bin al‐Qassim al‐Ja’fari

He was from Baghdad and surnamed as Abu Hashim. He was notable and had a high position near

the imams (a.s.). He met Imam ar‐Redha, Imam al‐Jawad, Imam al‐Hadi, Imam al‐Askari, and Imam

al‐Mahdi (peace be upon them). He narrated traditions from them all. He had composed poetry

on the imams and written a book. He was preferred by rulers. Al‐Barqi mentioned him as one of

Imam al‐Jawad, al‐Hadi, and Imam al‐Askari’s companions.[5] Al‐Kashshi said, ‘Abu Amr said that

Dawud had a respectable, high position near Abu Ja’far (al‐Jawad), Abul Hasan (al‐Hadi), and Abu

Muhammad (al‐Askari) (peace be upon them).’[6]

[1] Rijal

at

‐Toosi.

[2] Ibid.

[3] Ibid.







(160)

61. Dawud bin Sakhinah as‐Sarimi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[1] and so did al‐Barqi. An‐

Najashi said, ‘He narrated traditions from Imam ar‐Redha (a.s.) and remained alive until the days

of Imam al‐Hadi (a.s.) and he had letters on some questions with him.’[2]

62. Raja’ bin Yahya bin Saman Abul Husayn al‐Aqraba’iy

He narrated traditions from Imam al‐Hadi (a.s.). He narrated a thesis called al‐Maqna’ah on the

laws of the Sharia that was narrated from him by Abul Mufadhdhal ash‐Shaybani.[3]

63. Ar‐Rayyan bin as‐Salt

Sheikh at‐Toosi mentioned him as one of Imam ar‐Redha and Imam al‐Hadi’s companions and said

he was reliable.[4] Al‐Kashshi mentioned that Ma’mar bin Khallad said, ‘Ar‐Rayyan bin as‐Salt,

when al‐Fadhl bin Sahl wanted to send him to one of the districts of Khurasan, said to me, ‘I want

you to ask permission for me to come in to Abul Hasan (peace be on him) to greet and farewell

him. I like him to give me from his clothes and some dirhams that have been coined with his

name.’ When I went to him (to Imam al‐Hadi), he immediately said to me, ‘O Ma’mar, Where is

Rayyan? Does he like to come to us so that I give him from my clothes and from my dirhams?’ I

said, ‘Glory be to Allah! By Allah, he just asked me to ask you for that.’ He said, ‘O Ma’mar, the

faithful are successful. Ask him to come!’ I asked him to come in and he did. He greeted Imam al‐

Hadi (a.s.), who gave him one of his garments. When he came out, I found thirty dirhams in his

hand.’[5] This tradition shows that he was faithful and trustworthy.



[3] Ibid.



(161)

64. As‐Sariy bin Salamah al‐Isfahani

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he had written a

book.[1]

65. Sulayman bin Hafswayh




Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions, and so did al‐Barqi.[2]

66. Sulayman bin Dawud al‐Marwazi


67. As

‐Sindi

bin

Muhammad


68. Abu Sa’eed Sahl bin Ziyad


An‐Najashi said, ‘He was weak in traditions and unreliable. Ahmad bin Muhammad bin Eesa

accused him of excessiveness and lying, and he exiled him from Qum where he lived to ar‐Riy. He

wrote to Imam Abu Muhammad al‐Askari through Muhammad bin Abdul Hamid al‐Attar. He had

written a book called at‐Tawhid (monotheism) that was narrated by Abul Hasan al‐Abbas bin

Ahmad bin al‐Fadhl bin Muhammad al‐Hashimy as‐Salihi from his father from Abu Sa’eed al‐

Adami, and he also had a book on rarities.’[6]

Ibnul Ghadha’iri said about him, ‘He was very weak in narrations and of bad beliefs. Ahmad bin

Muhammad bin Eesa al‐Ash’ari exiled him from Qum, announced that he was free from him, and

forbade people from listening to him or narrating from him. He


[2] Rijal at‐Toosi, Rijal al‐Barqi.


[4] Ibid.

[5] Ibid.


(162)

narrated mursal[1] traditions and depended on unknown narrators.’[2]

69. Abu Nu’as Sahl bin Ya’qub bin Isaaq

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said that he served

Imam al‐Hadi (a.s.) in Surra Man Ra’a and managed his affairs. Imam al‐Hadi (a.s.) said to him,

‘You are Abu Nu’as of the truth.’[3]

70. Shahwayh bin Abdullah





al‐Hadi (a.s.) and Isaaq bin Muhammad narrated from him the tradition of the appointing of Al‐

Hasan al‐Askari (a.s.) as the imam after his father.[5]

71. Abul Khayr Salih bin Salamah ar‐Razi

Sheikh at

‐Toosi

mentioned

him

as

one

of

Imam

al

‐Hadi’s

companions.[6]

72. Salih bin Eesa bin Umar bin Bazi’


73. Salih bin Muhammad al‐Hamadani

He was reliable. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[8] and so

did al‐Barqi. Ibn Shahrashub said that he was from the trustworthy companions of Imam al‐Hadi

(a.s.).[9]

[1] A mursal tradition is a tradition that is narrated with a cut series of narrators.



[4] Ibid.

[5] Usul al‐Kafi.


[7] Ibid.


[9] Al‐Manaqib.

(163)

74. Abdus al‐Attar

He was from Kufa. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[1]

75. Abdurrahman bin Muhammad bin Tayfur


76. Abdurrahman bin Muhammad bin Ma’ruf al‐Qummi


77. Abd as‐Samad al‐Qummi


78. Sharif Abdul Adheem al‐Hasani




He was from the Prophet’s progeny. He was knowledgeable, pious, and religious. Here we talk in

brief about him.

His lineage

His lineage

belongs

to

Imam

Abu

Muhammad

al

‐Hasan

bin

Ali

bin

Abu

Talib

(a.s.),

the

master

of

the inhabitant of the Paradise and beloved of the Prophet (a.s.). He was the son of Abdullah bin

Ali bin al‐Hasan bin Zayd bin al‐Hasan bin Ali bin Abu Talib (a.s.).[5] Definitely, there was no

lineage in the world higher or more honorable than this lineage with which Allah had honored the

Arabs and the Muslims.

His reliability and knowledge

He was reliable, fair, very religious, virtuous jurisprudent. Abu Turab ar‐Rouyani said, ‘I heard Abu

Hammad ar‐Razi saying: Once, I went to Ali bin Muhammad (al‐Hadi) (a.s.) in Surra Man Ra’a and

asked about some things of halal and haram and he


[2] Ibid.

[3] Ibid.

[4] Ibid.


(164)

answered them for me. When I said goodbye, he said to me, ‘O Hammad, if there is something

dubious to you in the matters of religion in your district, ask Abdul Adheem al‐Hasani about it and

give him my regards.’ This tradition show that Abdul Adheem was of good knowledge and

jurisprudence.

His meeting with Imam al‐Hadi (a.s.)

He had the honor of meeting with Imam al‐Hadi (a.s.) and showing him his beliefs. He said to

Imam al‐Hadi (a.s.), ‘O son of the messenger of Allah, I want to show you my religion (beliefs). If it

pleases you, I will fix on it.’

Imam al‐Hadi (a.s.) smiled at him and said, ‘O Abul Qassim, speak out!’

Abdul Adheem said, ‘I say: there is nothing whatever like Allah the Almighty. He is free from the




two limits; the limit of ta’til (making Allah a bare unity) and the limit of tashbih (the comparing of

Allah to the creatures). He is neither a mass, nor a shape, nor a show, nor a substance, but He is

the Embodier of masses, the Shaper of shapes, the Creator of shows and substances, the Lord, the

Owner, the Maker, and the Former of all things.

Muhammad, His

slave

and

messenger,

is

the

last

of

prophets.

There

is

no

prophet

after

him

until

the Day of Resurrection, and his religion is the last of religions that there is no religion after it until

the Day of Resurrection. And I say: the imam, caliph, and guardian after him (after the Prophet) is

Ameerul Mo’minin Ali bin Abu Talib (a.s.), and then al‐Hasan, and then al‐Husayn, and then Ali bin

al‐Husayn, and then Muhammad bin Ali, and then Ja’far bin Muhammad, and then Musa bin

Ja’far, and then Ali bin Musa, and then Muhammad bin Ali, and then you my master.’

Imam al‐Hadi (a.s.) turned to him and said, ‘And after me is my son al‐Hasan. What shall people do

with the successor (Imam al‐Mahdi) after him?’

(165)

Abdul Adheem said, ‘How is that my master?’

Imam al‐Hadi (a.s.) said, ‘Because he shall not be seen, and it shall be not permissible to mention

him by his name, until he will reappear to fill the world with justice and fairness after it is filled

with injustice and oppression.’

Abdul Adheem said, ‘I acknowledge that and say: their guardian is the guardian of Allah, their

enemy is the enemy of Allah, obeying them is the obedience of Allah, and disobeying them is the

disobedience of Allah…and I say: the Prophet’s ascension (to the Heavens) is true, the questioning

in the grave is true, the Paradise is true, the Hell is true, the Right Way (sirat)[1] is true, the Scale

is true, the Day of Resurrection will come undoubtedly, and Allah will resurrect all those in graves.

I say: the obligations after the guardianship (to the imams of the Ahlul Bayt) are prayer, fasting,

zakat, hajj, jihad, enjoining the right, and forbidding the wrong.’

Imam al‐Hadi (a.s.) said, ‘O Abul Qassim, by Allah this is the religion of Allah which He has

determined for His people. Keep to it, may Allah fix you on the truth in this life and in the

afterlife.’[2]

His flight to ar‐Riy




When the Abbasid government exaggerated in chasing and oppressing the Alawids, Abdul

Adheem fled to ar‐Riy to be safe from the evils of the Abbasids. He lived in the house of a notable

man from the Shia. Historians said that there he devoted himself to worship. He fasted in the day

and spent the night worshipping and supplicating his Lord like his fathers who spent their night

worshipping and supplicating.

[1] Sirat

is

a bridge

that

dominates

Hell

on

the

Day

of

Resurrection.

[2] Amali of Sheikh as‐Saduq, and mentioned in brief in Wassa’il ash‐Shia, vol.1 p.13.

(166)

During his residing in ar‐Riy he went in disguise to visit the tomb of one of Imam Musa bin Ja’far

al‐Kadhim’s sons[1] who was, as we think, Sayyid Ahmad known as Shah Jiragh. The Shia, who

lived in ar‐Riy, knew about the coming of Abdul Adheem and so they visited him secretly[2] for

fear of the government.

His death

Sayyid Abdul Adheem lived in ar‐Riy for some time fearfully and his self was full of sorrow and

pain for his cousins who met different kinds of injustice and oppression from the Abbasids who

bore enmity and grudge against the Ahlul Bayt (a.s.). They (the Abbasids) denied them and denied

all their rights and they poured on them all kinds of misfortunes and distresses.

Sharif Abdul Adheem became seriously ill and suffered severe pains, the bitterest of which was his

remoteness from his relatives and country. Death came near to him but his tongue was still

mentioning and praising Allah. He left this life in loneliness where no one from his family was with

him.

With his death a bright page from the pages of the Islamic jihad was folded and that flame, which

lit the way for people towards their honor and dignity, was put out.

The people of ar‐Riy of all classes hastened to escort the honored corpse of the Alawid master.

The funerals were held splendidly and the sacred body was carried to its last and eternal abode.

They built him a great shrine that was and is still visited by hundreds of visitors every day.

79. Abu Amr Uthman bin Sa’eed al‐Umari as‐Samman

He was trustworthy and pious. He served Imam al‐Hadi (a.s.) since he was eleven years old.[3] He

had a high position near the imam (a.s.). Ahmad bin Isaaq al‐Qummi said, ‘One day, I went to





[2] Ibid.


(167)

Abul Hasan Ali bin Muhammad (Imam al‐Hadi) (blessings be on him) and said to him: O my

master, some times I am here and some times I am not. I cannot come to you at every time.

Whose sayings do we accept and whose orders do we follow?’

He said, ‘This is Abu Amr the trustworthy, the faithful. Whatever he says to you is from me and

whatever he informs you of is in behalf of me.’

When Abul Hasan (a.s.) died, I referred to his son Abu Muhammad al‐Hasan al‐Askari (a.s.) and

asked him one day as I had asked his father before. He said to me, ‘This is Abu Amr the

trustworthy, the faithful. He is the trust of the formers and my trust in life and death. Whatever

he says to you is from me and whatever he informs you of is in behalf of me.’[1]

This tradition shows that he had a high position and was trusted by the infallible imams (a.s.)

besides that it shows his virtue and knowledge and that he was an authority of fatwas and

religious verdicts.

80. Urwa bin Yahya ad‐Dahqan

Al‐Barqi mentioned him as one of Imam al‐Hadi’s companions,[2] so did Sheikh at‐Toosi but he

said that he was cursed and perfidious.[3] Al‐Kashshi mentioned that Muhammad bin Musa al‐

Hamadani said that Urwa bin Yahya al‐Baghdadi known as ad‐Dahqan, the curse of Allah be on

him, fabricated lies against Abul Hasan Ali bin Muhammad al‐Hadi (a.s.) and Abu Muhammad bin

Ali al‐Askari (a.s.) after him and took their monies for himself. He fabricated lies against Abu

Muhammad until he cursed him and ordered his followers to curse and pray Allah against him.[4]

[1] Al‐Ghaybah.




(168)

81. Ali bin Ibrahim al‐Hamadani




Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[1] He narrated from

Abdullah bin Hammad al‐Ansari and his son Muhammad narrated from him.[2]

82. Ali bin Ibrahim bin Hashim al‐Qummi[3]

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions. He was one of the

prominent personalities

of

knowledge

in

his

age

and

he

had

written

many

books.

83. Abul Hasan Ali bin Abu Qurrah


84. Ali bin Bilal al‐Baghdadi

He narrated from Imam al‐Hadi (a.s.) and had written a book.[5] Al‐Kashshi said, ‘I found a book

with the handwriting of Jabra’il bin Ahmad that Muhammad bin Eesa al‐Yaqtini said, ‘Imam al‐

Hadi (a.s.) wrote to Ali bin Bilal in 232Ah: “In the name of Allah, the Beneficent, the Merciful. I

praise Allah and thank Him for his might and mercy and pray Him to have blessing and mercy on

Muhammad the Prophet and on his progeny. I have appointed Abu Ali in the position of al‐Husayn

bin Abd Rabbih and entrusted him with that for the knowledge he has that no one is preferred to

him. I know you are the chief of your district and so I wanted to honor you by writing this book on

that to you. You have to obey him and deliver to him all the dues that are with you and you have

to inform my manumitted slaves and recommend them of that for this will support and suffice

him and save us efforts and please us. Doing this, you will have the reward of Allah and Allah gives

whoever He likes. He is the Giver, Who rewards with His mercy and you are in the trust of Allah. I

have written this



[3] Ibid. p.203.



(169)

letter with my handwriting and I praise Allah too much.”[1]

Imam al‐Hadi (a.s.) wrote this book to Ali bin Bilal for his reliability and fairness and for his great

love to the Ahlul Bayt (a.s.).

Ali bin Bilal narrated from Muhammad bin Isma’il bin Bazee’, and Muhammad bin Ahmad bin

Yahya narrated from him a tradition on the virtue of the ziyara of the believers and how it is




done.[2]

85. Ali bin Ja’far al‐Hamadani

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was his agent

and was reliable.[3] An‐Najashi said, ‘He had some questions to Abul Hasan al‐Askari (a.s.).’[4]

Sheikh at

‐Toosi

considered

him

as

one

of

the

praised

deputies

(of

Imam

al

‐Mahdi)

and

said,

‘He

was a good, virtuous man from the agents of Abul Hasan (Imam al‐Hadi) and Abu Muhammad

(Imam al‐Askari) (peace be on them).[5] Ahmad bin Ali ar‐Razi narrated that Ali bin Mukhallad al‐

Ayadi said, ‘Abu Ja’far al‐Umari said to me that once Abu Tahir bin Bilal went to perform the hajj

and he saw Ali bin Ja’far spend too much money. When he went back, he wrote to Abu

Muhammad (Imam al‐Askari) (a.s.) about that and Abu Muhammad (a.s.) replied to him: ‘We have

ordered to give him one hundred thousand dinars and then another one hundred thousand dinars

but he refused to take them so that we would keep them for people…He went to Abul Hasan (a.s.)

and he ordered to give him thirty thousand dinars.’[6]

He was preferred by Imam al‐Hadi (a.s.). Once, there was a dispute between him and Faris.

Ibrahim bin Muhammad wrote to the imam (a.s.) telling him about that and asking him to show

him





[5] Al‐Ghaybah.


(170)

which of them he should follow. Imam al‐Hadi (a.s.) replied to him saying, “It should not be asked

about one like this man and he should never be doubted. The position of Ali bin Ja’far is so great

to us. May Allah please us with him. He is far above to be compared with others. Go to Ali bin

Ja’far to satisfy your needs, and fear Faris and do not let him interfere in your affairs. Let you and

those who follow you from the people of your country do that. I have been informed of what he

(Faris) misrepresented to people. Do not pay attention to him inshallah!’[1]

One day, there was a dispute between Ali bin Ja’far and ibn al‐Qazwini. Ibrahim bin Muhammad

al‐Hamadani wrote a letter to Imam al‐Hadi (a.s.) telling him about that and asking him to show

him which of them he should follow. Imam al‐Hadi (a.s.) replied to him saying,




“It should not be asked about one like this man, and there is no doubt in him. Allah has glorified

the position of the patient (Ali bin Ja’far) where al‐Qazwini is compared to him! Go to him to

satisfy your requests and questions and let those who follow you go to him to satisfy their needs

and answer their questions and to avoid al‐Qazwini and not let him interfere in their affairs for I

have been informed of what he fabricated among people. Do not pay him any attention

inshalah!’[2]

In a previous chapter we have mentioned the prayer of Imam al‐Hadi (a.s.) for Ali bin Ja’far when

he was in prison and that the prayer was responded to and Ali was freed from prison.

86. Ali bin al‐Hasan





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87. Ali bin al‐Hasan bin Fadhdhal


the best jurisprudent of our companions in Kufa and one of the notables there. He was

trustworthy and the most aware of Hadith among them. Our companions listened to and obeyed

him. Many traditions were heard from him. No fault was found in him and he was accused of

nothing. He seldom narrated from a weak narrator. He was Fatahite[2] and did not narrate from

his father any tradition. When I was eighteen years, I discussed with him on his books, but at that

time I did not understand traditions and did not permit myself to narrate them before him. He

narrated from his two brothers who narrated from their father.

He had written many books such as the book of “Wudu’”, “Haydh and Nafas; menstruation and

puerperium”, “Salat; prayer”, “Zakat and Khums”, “Fasting”, “Manasik (rituals of) al‐Hajj”,

“Divorce”, “Nikah; marriage” and others.’[3]

Al‐Kashshi said, ‘Abu Amr said: I asked Abu an‐Nadhr Muhammad bin Mas’oud about all those

narrators and he said, ‘As for Ali bin al‐Hasan bin Ali bin Fadhdhal, I did not see among those

whom I had met in Iraq and Khurasan one more knowledgeable or better than Ali bin al‐Hasan

(who was) in Kufa. There was no book about the imams (a.s.) unless he had a copy of it. He was

the best of memorizers, but he was a Fatahite believing in Abdullah bin Ja’far (as the imam) and

then after him Abul Hasan Musa (a.s.). He was reliable.’[4]





[2] A sect believing that Abdullah al‐Aftah the son of Imam Ja’far as‐Sadiq (s) was the imam after

his father.



(172)

88. Ali bin al‐Hasan bin Abd Rabbih

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[1] and so did al‐Barqi.[2]

89. Ali bin al‐Husayn al‐Hamadani

He was reliable. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[3] and so

did al‐Barqi.

90. Ali bin Ramees al‐Baghdadi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and added that he was

weak.[4]

91. Ali bin ar‐Rayyan bin as‐Salt al‐Ash’ari al‐Qummi

He was reliable. He had a copy of the traditions of Imam Abul Hasan the Third (a.s.) and a book of

different traditions. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[5] and

so did al‐Barqi.[6]

92. Ali bin Ziyad as‐Saymari

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[7] Muhammad bin Ya’qub

narrated from Ali bin Muhammad that Abu Aqeel Eesa bin Nasr said, ‘Ali bin Ziyad as‐Saymari

wrote (to Imam al‐Hadi) asking him for a shroud and he replied to him, “You shall need it in the

year eighty.” He sent him the shroud some days before his death.’[8]

93. Ali bin Shira





[4] Ibid.

[5] Ibid.






[8] Ibid.

[9] Ibid.

94. Ali bin Abdul Ghaffar


95. Ali bin Abdullah


96. Ali bin Abdullah bin Ja’far al‐Himyari


97. Ali bin Abdullah az‐Zubayri


98. Ali bin Ubaydillah

Al‐Barqi mentioned him as one of Imam al‐Hadi’s companion,[6] and so did Sheikh at‐Toosi.[7]

99. Ali bin Amr al‐Attar al‐Qazwini

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[8] and so did al‐Barqi. He

was one of the narrators who narrated the tradition of the announcing of the imamate of Imam

Abu Muhammad al‐Askari (a.s.) by his father after him.[9]

100. Ali bin Muhammad bin Ziyad as‐Saymari

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[10] The author of Mu'jam

Rijal al‐Hadith saw that Ali bin Ziyad as‐Saymari mentioned before and this Ali bin



[3] Rijal

at

‐Toosi.

[4] Ibid.

[5] Ibid.



[8] Ibid.






(174)

Muhammad as‐Saymari were but the same man and not two.[1]

101. Ali bin Muhammad bin ash‐Shuja’ an‐Naysaburi

He narrated traditions from Imam al‐Hadi (a.s.).[2]

102. Ali bin Muhammad bin Shirah al‐Qashani

Sheikh at‐Toosi said he was weak from Isfahan from the children of Ziyad the mawla of Abdullah

bin Abbas from aal Khalid bin al‐Azhar.[3] Al‐Barqi mentioned him as Ali bin Muhammad al‐

Qashani and said he was from Imam al‐Hadi’s companions. An‐Najashi said, ‘He was a virtuous

jurisprudent of too many traditions. Ahmad bin Muhammad bin Eesa criticized him and said he

heard from him denied beliefs. He had written some books such as “Prayer”, and “al‐Jami’” which

was a big book on jurisprudence.’

103. Ali bin Muhammad al‐Minqari

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[4] An‐Najashi said he was

reliable from Kufa and had written a book on rarities.[5]

104. Ali bin Muhammad an‐Nawfali

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[6] and so did al‐Barqi.[7] He

narrated from Imam al‐Hadi (a.s.) and Ahmad bin Muhammad narrated from him.[8]

105. Ali bin Mahziyar al‐Ahwazi ad‐Dawraqi

He was from the prominent ulama and one of the famous disciples of Imam al‐Hadi (a.s.). Here,

we talk in brief about him:


[2] Ibid. p.60.










(175)

His worship

Ali bin Mahziyar was unequaled in his piety and obedience. Narrators said that from his

worshipping was that when the sun rose, he prostrated himself to Allah and he did not raise his

head from prostration until he prayed Allah for one thousand of his brothers as he prayed for

himself. On his forehead there was like the knee of a camel because of his much prostration for

Allah.[1]

Imam al‐Jawad praises him

Imam al‐Jawad (a.s.) praised Ali bin Mahziyar on some occasions. Once, he wrote him a letter

saying,

‘O Ali, I have tested you and tried you in loyalty, obedience, service, reverence and performance

of your duties and if I say that I have not seen anyone like you, I might be truthful. May Allah

reward you with the Gardens of Paradise. Neither your position nor your services in the hot and

cold and in the day and night have been unknown to me. I pray Allah, when He will gather the

creatures on the Day of Punishment, to have enviable mercy on you. He is the Hearer of

prayer.’[2]

His works

He had written a good collection of books showing his abundant knowledge. From among these

books are the following: Wudu’, Prayer, Zakat, Fasting, Hajj, Divorce, Punishments, Blood Money,

at‐Tafsir, The Virtues, Setting Slaves Free and Management, Gains, Defects, Supplication, Courtesy

and Chivalry, al‐Mazar (shrine), Refuting the excessive, Recommendations, Inheritances, Khums,

Witnesses, the Virtues of the Believers, Heroism, Reservation (Taqiyya), Hunting and Slaughtering,

Asceticism, Drinks, Vows and Oaths and Penances, Letters (huroof), al‐Qa’im (al‐Mahdi), Good

Tidings, Prophets, Rarities, the Letters of Ali bin Asbat, and other books. Most of these books are

on

[1] Rijal al‐Kashshi, vol.2 p.825.


(176)




jurisprudential subjects which show that he was one of the great jurisprudents in Islam.

His narrations

Ali bin

Mahziyar

narrated

about

437

traditions

from

Imam

al

‐Jawad

(a.s.),

Imam

al

‐Hadi

(a.s.),

and

others.[1] He was from the pillars of the Shiite culture and was nonesuch among the scholars and

ulama of his age.

106. Ali bin Yahya ad‐Dahqan


excessiveness.[2]

107. Eesa bin Ahmad

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[3] and narrated from him

many traditions, from which was this one: ‘Abul Hasan Ali bin Muhammad al‐Askari (al‐Hadi) told

me from his father from his fathers that (Imam) Ali (a.s.) said, ‘The messenger of Allah (blessing

and peace be upon him) said (to Ali): let him, who likes to meet Allah safe and pure, and the

supreme horror not to grieve him, follow you and your sons al‐Hasan, al‐Husayn, Ali bin al‐

Husayn, Muhammad bin Ali, Ja’far bin Muhammad, Musa bin Ja’far, Ali bin Musa, Muhammad, Ali,

al‐Hasan, and then al‐Mahdi who is the last of them.’[4]

108. Faris bin Hatim al‐Qazwini

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions (or just a narrator of his

traditions) and added that he was cursed, excessive.[5] Al‐Kashshi mentioned that Nasr bin as‐

Sabah said, ‘Imam al‐Hadi (a.s.) cursed al‐Hasan bin Muhammad known as ibn Baba, Muhammad

bin Nusayr an‐Namiri, and Faris




[4] Al‐Ghaybah.


(177)

bin Hatim al‐Qazwini.’[1]

Many traditions were related to Imam al‐Hadi (a.s.) on cursing this man and warning the Shia from




associating with him because he was a source of deviation and error. Here are some of those

traditions:

1. Urwah wrote to Imam al‐Hadi (a.s.) about Faris and he said, ‘Deny what he says and disgrace

him. May Allah exclude and disgrace him. He is a liar in all that he claims. But keep yourselves

away from

arguing

with

him

or

consulting

with

him.

Do

not

give

him

way

for

evil.

May

Allah

save

us from his burden and the burden of his like.’[2]

2. Ibrahim bin Dawud al‐Ya’qubi wrote to Imam al‐Hadi (a.s.) about him and Imam al‐Hadi (a.s.)

replied, ‘Pay him no attention, and when he comes to you, dishonor him!’[3]

We shall mention his deviant opinions when we shall study the age of the imam in a coming

chapter

Anyhow, Imam al‐Hadi (a.s.) ordered his followers to kill this deviant, misguiding man when

saying, ‘Who will relieve me by killing him and I assure Paradise for him by the will of Allah?’[4]

109. Al‐Fat~h bin Yazid al‐Jirjani


An‐Najashi said that he was the author of “the Questions” or might be “the Answers of the

Questions” –as we think‐ that Imam al‐Hadi (a.s.) was asked about.


[2] Ibid.

[3] Ibid.




(178)

110. Al‐Fadhl bin Shathan an‐Nayshaburi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[1] He was from the great

ulama and the most prominent men of the Islamic intellect in his time. He studied and dealt with

different sciences and arts and wrote books on them. Here we shall mention, in brief, some points

on him:

Imam al‐Hasan praises him




Imam al‐Hasan al‐Askari (a.s.) praised al‐Fadhl bin Shathan. When once, one of al‐Fadhl’s books

was shown to Imam al‐Askari (a.s.), he read some of it, prayed Allah to have mercy on al‐Fadhl,

and said, ‘I envy the people of Khurasan the being of al‐Fadhl bin Shathan among them.’ Once

again, he read another book of al‐Fadhl, prayed Allah three times to have mercy on al‐Fadhl, and

said about the book, ‘It is true that it should be acted according to it.’[2]

Confuting the opponents

Al‐Fadhl took upon himself to defend his beliefs and refute the spuriosities raised against his cult.

He said, ‘I am a successor of those who passed away. I met Muhammad bin Abu Umayr, Safwan

bin Yahya and others and took knowledge from them since fifty years ago. Hisham bin al‐Hakam

passed away, may Allah have mercy on him, and Younus bin Abdurrahman was his successor. He

refuted the dissenters. Then Younus bin Abdurrahman passed away and left no successors except

as‐Sakkak who refuted the dissenters until he left to the better world. I am the successor after

them, may Allah have mercy on them.’[3]

He was the successor of those great scholars who struggled and defended their high principles

that the infallible imams of the Ahlul Bayt (a.s.) had adopted.




(179)

His works

This great scholar wrote on different sciences such as jurisprudence, tafsir, theology, philosophy,

linguistics, logic, and other fields of knowledge. The books he had written were more than one

hundred and eighty.[1] Some of them were mentioned by Sheikh at‐Toosi,[2] an‐Najashi,[3] ibn

an‐Nadim,[4] and others.

111. Al‐Fadhl bin Kathir al‐Baghdadi


112. Al‐Fadhl bin al‐Mubarak

He narrated traditions from Imam al‐Hadi (a.s.) and Muhammad bin Eesa al‐Ubaydi narrated from

him.[6]

113. Al‐Qassim ash‐Sha’rani al‐Yaqtini





excessiveness.[7]

114. Al‐Qassim as‐Sayqal

Sheikh at

‐Toosi

mentioned

him

as

one

of

Imam

al

‐Hadi’s

companions,[8]

and

so

did

al

‐Barqi.

He

narrated from Imam ar‐Redha (a.s.) and Imam al‐Jawad (a.s.), and Muhammad bin Abdullah al‐

Wasiti narrated from him.[9]

115. Kafur al‐Khadim

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[10] so did ibn Dawud and


[2] Al‐Fihrist by at‐Toosi.


[4] Al‐Fihrist by ibn an‐Nadim.




[8] Ibid.



(180)

said he was reliable.[1]

116. Muhammad bin Abu Tayfur al‐Mutatabbib


117. Muhammad bin Ahmad bin Ibrahim


118. Abu Ali Muhammad bin Ahmad al‐Mahmudi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[4] Al‐Kashshi said, ‘I found

in the book of Abdullah ash‐Shathani that he had written with his handwriting: “I heard al‐Fadhl

bin Hashim saying, ‘Al‐Mahmudi mentioned to me that he had performed the hajj many times. I

asked him about their number but he did not tell me.




He said, ‘I have been endowed with much good (money), praise be to Allah.’

I said to him, ‘Do you perform the hajj for yourself or for others[5]?’

He said,

‘After

the

obligatory

hajj

of

Islam,

I perform

the

hajj

for

the

messenger

of

Allah

(a.s.)

and

his progeny, and for the guardians of Allah, the believing men, and believing women as far as Allah

has permitted me.’

I said to him, ‘What do you say in your hajj?’

He said, ‘I say: O Allah, I began for Your messenger Muhammad (blessing be on him and on his

progeny) and I made my reward from You and him for Your pure guardians (peace be upon them)

and donated my reward from them for your faithful slaves who believe in Your Book and the

Sunna of Your Prophet (blessing be

[1] Mu'jam Rijal al‐Hadith.


[3] Ibid.

[4] Ibid.

[5] That the reward of the hajj is intended to be for others.

(181)

on him and on his progeny…’[1]

This shows his goodwill and benevolence, and that the education of the pure imams (a.s.) to their

companions has produced such perfect persons.

119. Abul Hasan Muhammad bin Ahmad bin Ubaydillah bin al‐Mansur


120. Muhammad bin Ahmad bin Mutahhar


al‐Hadi (a.s.), and Abdullah bin Ja’far narrated from him.[4]

121. Muhammad bin Ahmad bin Mihran


122. Muhammad bin Isma’il as‐Saymari al‐Qummi





123. Muhammad bin Jazzak al‐Jammal

He was reliable. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[7] Ibn

Shahrashub said

he

was

from

the

trustworthy

companions

of

Imam

al

‐Hadi

(a.s.).

124. Muhammad bin al‐Hasan bin Shammun al‐Basri


a Waqifite[9] and then was







[7] Ibid.

[8] Ibid.

[9] The waqifites were a group of people believing in the imamate of the

(182)

excessive. He was very weak and of bad beliefs…He had written “as‐Sunan wel Aadab wa Makarim

al‐Akhlaq”, and “al‐Ma’rifah”.’[1]

Al‐Kashshi mentioned from him his saying, ‘I wrote to Abu Muhammad (Imam al‐Askari)

complaining of poverty and then I said to myself: has Abu Abdullah (Imam as‐Sadiq) (a.s.) not said,

‘Poverty with us (the Ahlul Bayt) is better than wealth with our enemy, and being killed with us is

better than living with our enemy.’ The reply to my letter came saying, ‘Allah the Almighty tries

our followers, when their sins increase, by poverty, and He may forgive many (of sins), and it is as

your self said to you: poverty with us is better than wealth with our enemy. We are a shelter for

whoever resorts to us and a light for whoever seeks light, and preservation for whoever resorts to

us. Whoever loves us will be with us in the highest position, and whoever deviates from us will be

in Fire.’ Abu Abdullah (as‐Sadiq) said, ‘You acknowledge that your enemy will be in Fire and do not

acknowledge that your guardian will be in Paradise! Nothing prevents you from that but

weakness.’[2]

He died when he was one hundred and twenty years. It was said that he narrated from eighty




men of the companions of Imam Abu Abdullah as‐Sadiq (a.s.).[3]

125. Muhammad bin al‐Hasan bin Abu al‐Khattab az‐Zayyat

He was reliable man from Kufa. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s

companions.[4] An‐Najashi said, ‘He was a lofty man from our companions. He was respectable,

reliable, and

notable.

He

narrated

many

traditions

and

it

was

depended

on

his

narrations.

He

had

written good books such as “at‐Tawhid”, “al‐Ma’rifah wel Bada’”, “ar‐Radd ala Ahl al‐Qadar”, “al‐

Imamah”,

first seven imams from Imam Ali (a.s.) to Imam Musa bin Ja’far al‐Khadhim (a.s.) and did not

believe in the rest five imams.





(183)

“al‐Lu’lu’ah”, “Wasaya al‐A’immah”, “Rarities”.’[1]

126. Muhammad bin Hamza al‐Qummi


127. Muhammad bin al‐Hus,ayn al‐Fihri

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and added that he was

cursed.[3]

128. Muhammad bin al‐Hus,ayn

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was from

Ahwaz.[4]

129. Abul Abbas Muhammad bin Khalid ar‐Razi


130. Muhammad bin Raja’ al‐Khayyat


131. Muhammad bin ar‐Rayyan bin as‐Salt





An‐Najashi said there were questions between him and Imam Abul Hasan al‐Hadi (a.s.).[8]

132. Muhammad bin Sa’eed bin Kulthum al‐Marwazi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was a

theologian.[9] Al‐Kashshi mentioned from Nasr bin as‐Sabah that Muhammad bin Sa’eed al‐

Marwazi



[3] Ibid.


[5] Ibid.

[6] Ibid.

[7] Ibid.



(184)

was from the prominent theologians in Naysabur.[1]

133. Muhammad bin Sulayman al‐Jallab


134. Muhammad bin S,ayfi al‐Kufi


135. Muhammad bin Abdul Jabbar

Sheikh at

‐Toosi

mentioned

him

as

one

of

Imam

al

‐Hadi’s

companions

and

said

he

was

reliable

from Qum.[4]

136. Muhammad bin Abdurrahman al‐Hamadani an‐Nawfali

Al‐Barqi mentioned him as one of Imam al‐Hadi’s companions and said he had letters with Abul

Hasan al‐Hadi (a.s.).[5]




137. Muhammad bin Abdullah bin Mihran al‐Karkhi


excessiveness and weakness.[6] An‐Najashi said, ‘He was excessive, a liar, irreligious, and

unreliable and was famous for that. He had some books like “al‐Mamdohin wel Mathmomin; the

praised and

the

dispraised”,

“Maqtal

(murder

of)

Abul

Khattab”,

“Manaqib

(virtues

of)

Abul

Khattab”, “al‐Malahim; battles or heroisms”, “at‐Tabsirah; enlightenment”, “al‐Qibab; domes”,

and “an‐Nawadir; rarities” which was the nearest of them to the truth whereas the others were

full of falsehood.’[7]

138. Muhammad bin Abdullah an‐Nawfali al‐Hamadani





[4] Ibid.




(185)

companions.[1]

139. Muhammad bin Ubaydillah at‐Tahi


140. Muhammad bin Ali bin Eesa al‐Ash’ari al‐Qummi


An‐Najashi said, ‘Muhammad bin Ali was a notable man in Qum and the emir on it appointed by

the king. So was his father. He had questions with Abu Muhammad al‐Askari (a.s.).’[4]

141. Muhammad bin Ali bin Mahziyar


Ibn Tawus said he was from the well‐known deputies and babs whom the Twelver Shia, who

believed in the imamate of al‐Hasan bin Ali, did not disagree on.[6]

142. Muhammad bin Eesa bin Ubayd al‐Yaqtini




Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was weak.[7]

Al‐Kashshi mentioned that he had written some books like “al‐Imamah”, “al‐Wadhih al‐Makshuf

fir‐Rad ala Ahl al‐Wuquf”, “Bu’d al‐Isnad”, “Qurb al‐Isnad”, “al‐Wasaya”, “al‐Lu’lu’”, “al‐Masa’il al‐

Muharramah”, “adh

‐Dhiya’”,

“Dhara’if”,

“at

‐Tawqi’at”,

“at

‐Tajammul

wel

‐Muru’ah”,

“al

‐Fay’

wel

Khums”, “ar‐Rijal”, “az‐Zakat”, “Thawab al‐A’mal”, and “an‐Nawadir”.[8]



[3] Ibid.






(186)

143. Muhammad bin al‐Faraj ar‐Rakhji

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[1] There were firm

communications and many correspondences between him and Imam al‐Hadi (a.s.). Here are some

of the letters that were between them:

1. Al‐Kashshi mentioned that Muhammad bin al‐Faraj said, “I wrote to Abul Hasan (al‐Hadi) (a.s.)

asking him about Abu Ali bin Rashid, Eesa bin Ja’far bin Aasim, and ibn Band, and he replied to me

saying, ‘You have mentioned bin Rashid, may Allah have mercy on him. He lived happy and died as

a martyr.’ And he prayed Allah for ibn Band and bin Aasim.”[2]

2. Al‐Kulayni mentioned that Ali bin Muhammad an‐Nawfali said, “Muhammad bin al‐Faraj said to

me, ‘Abul Hasan (al‐Hadi) wrote to him, ‘O Muhammad, manage your affairs and be careful!” My

affairs were managed and I was careful and I did not know what for he wrote to me so until an

agent from the government came, tied me, and carried me from Egypt after confiscating all what I

possessed. I were in prison for eight years and then a book came to me from him (from Imam al‐

Hadi) in prison saying, ‘O Muhammad, do not reside in the Western District!’ I read the book and

said to myself: he writes to me so, though I am in prison! It is wonderful!! After a little time I was

set free.’

Then Muhammad bin al‐Faraj wrote to him ( to Imam al‐Hadi) asking about his properties and he




replied that they would be given back to him. When Muhammad went to al‐Askar, he wrote to

him about giving his properties back to him but he died before that.”[3]

This letter shows that the Imam (a.s.) trusted and assisted Muhammad. When Muhammad

became ill, Imam al‐Hadi (a.s.) sent him a garment. He put the garment under his head and when

[1] Rijal

at

‐Toosi.


[3] Usul al‐Kafi.

(187)

he died, he was enshrouded with it.

144. Muhammad bin al‐Fadhl


145. Muhammad bin al‐Fadhl al‐Baghdadi

He narrated from Imam al‐Hadi (a.s.), and Abdullah bin Ja’far al‐Himyari narrated from him.[2]

146. Abu Abdullah Muhammad bin al‐Qassim bin Hamza bin Musa al‐Alawi


147. Muhammad bin Marwan al‐Jallab

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was reliable,[4]

and so did al‐Barqi.

148. Muhammad bin Marwan al‐Khattab


149. Muhammad bin Musa bin Furat


150. Muhammad bin Musa ar‐Rab’iy





[4] Ibid.




[5] Ibid.

[6] Ibid.

[7] Ibid.

(188)

151. Muhammad bin Yahya bin Daryab


152. Masqalah bin Isaaq al‐Qummi al‐Ash’ari


153. Mu’awiya bin Hakeem bin Mu’awiya bin Ammar al‐Kufi


An‐Najashi said about him, ‘He was reliable, notable from the companions of Imam ar‐Redha

(a.s.). Abu Abdullah al‐Husayn said, ‘I heard our sheikhs saying: Mu’awiya bin Hakeem narrated

twenty‐four traditions on usul, and had written some books like “Divorce”, “Menstruation”,

“Obligations”, “Marriage”, “Penalties”, “Blood Monies”, and a book of rarities.’[4]

154. Mansur bin al‐Abbas ar‐Razi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[5] An‐Najashi said, ‘His

state was uncertain. He had a big book on rarities.’[6]

155. Musa bin Dawud al‐Ya’qubi

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[7] He was a Twelver Shia

but unknown.

156. Musa bin Umar bin Bazee’ the mawla of al‐Mansur

He was reliable. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions,[8] and said

he had a book on rarities.[9]


[2] Ibid.

[3] Ibid.









(189)

157. Musa

bin

Umar

al

‐Hadheen


158. Musa bin Murshid al‐Warraq an‐Nayshaburi


but unknown.

159. Nasr bin Muzahim al‐Qummi


160. An‐Nadhr bin Muhammad al‐Hamadani

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions, and said he was reliable.[4]

Allama (al‐Hilli) said in al‐Hawi that he was reliable.

161. Yahya bin Abu Bakr ar‐Razi adh‐Dharir


162. Yahya bin Muhammad

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[6] He was unknown.

163. Abu Yousuf Ya’qub bin Isaaq ad‐Dawraqi al‐Ahwazi

He was known as ibn as‐Sikkit. Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s

companions.[7] He was preferred by Imam al‐Jawad (a.s.) and Imam al‐Hadi (a.s.). They cared

much for him. He narrated traditions from Imam al‐Jawad (a.s.) and had some

[1] Al‐Fihrist by Sheikh at‐Toosi.


[3] Ibid.

[4] Al‐Fihrist by at‐Toosi.


[6] Ibid.

[7] Ibid.





(190)

questions with him.[1]

Ibn as

‐Sikkit

was

expert

in

linguistics,

literature,

Poetry,

and

grammar

of

Arabic

and

had

written

many books such as “Tahthib al‐Alfadh” and “Islah al‐Mantiq”.

Ibn Khillikan mentioned that some scholar said, ‘No book on linguistics has ever passed across the

bridge of Baghdad like the book of “Islah al‐Mantiq”. There is no doubt that it is from the useful,

interesting books including many sides of language. We do not know a book like it in this concern.

Many scholars were interested in the book. Al‐Wazir al‐Maghribi summarized it. Al‐Khatib at‐

Tabrizi edited it. Ibn Khillikan mentioned that Abul Abbas al‐Mubarrid said, ‘I have not seen a book

for the people of Baghdad better than the book of ibn as‐Sikkit in logic.’ Tha’lab said, ‘Our

companions have agreed on that there is no one, after ibn al‐I’rabi, more aware in linguistics than

ibn as‐Sikkit.’[2] Al‐Mutawakkil, the Abbasid caliph, killed him because of his loyalty to the Ahlul

Bayt (a.s.). We shall detail this in a coming chapter.

164. Ya’qub al‐Bajali


but unknown.

165. Ya’qub bin Manqush

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi and Imam al‐Askari’s companions.[4]

166. Abu Yousuf al‐Katib Ya’qub bin Yazid bin Hammad al‐Annbari as‐Salami


He said in al‐Fihrist that he had written some books one of which was a book of rarities.

[1] Tanqih al‐Maqal, vol.3 p.329.

[2] Al‐Kuna wel Alqab, vol.1 p.314.


[4] Ibid.


(191)

An‐Najashi said, ‘He was one of the clerks of al‐Muntasir (the Abbasid caliph). He narrated from

Abu Ja’far the second (a.s.)…He was reliable and truthful. He had some books like “al‐Bada’”, “al‐




Masa’il”, “Nawadir al‐Hajj”, and “at‐Ta’n ala Younus”.’[1]

167. Abu Bakr bin Abu Tayfur al‐Fahmaki al‐Mutatabbib

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[2] He was from the

narrators who narrated the tradition of the announcing of the imamate of Imam al‐Askari (a.s.).

He said,

‘Abul

Hasan

(al

‐Hadi)

wrote

to

me

saying,

“My

son

Abu

Muhammad

is

the

most

loyal

of

aal[3] Muhammad and the firmest in authority. He is the eldest of my sons and he is the

successor. To him is the imamate and its verdicts. Whatever you asked me about you can ask him

about for he has all what you need.’[4]

168. Abul Husayn bin Hilal

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions.[5] Allamah al‐Hilli[6] and al‐

Majlisi[7] said he was reliable.

169. Abul Hus,ayn al‐Hudhayni




[3] The progeny or family of.

[4] Usul al‐Kafi.


[6] Al‐Khulasah.

[7] Al‐Wajizah.


(192)

170. Abu Tahir

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was the brother

of Muhammad bin Muhammad.[1]

171. Abu Tahir bin Hamza bin al‐Yasa’ al‐Ash’ari

Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was reliable

from Qum.[2]

172. Abu Tahir Muhammad


173. Abu Abdullah al‐Mughazi




Sheikh at‐Toosi mentioned him as one of Imam al‐Hadi’s companions and said he was

excessive.[4]

174. Abu Abdullah al‐Mukari

Sheikh at

‐Toosi

mentioned

him

as

one

of

Imam

al

‐Hadi’s

companions.[5]

175. Abu Muhammad bin Ibrahim


176. Abu Yahya al‐Jirjani

He was Ahmad bin Dawud bin Sa’eed al‐Fazari.[7]

177. Kulthum al‐Karkhiyya

Sheikh at‐Toosi mentioned her as one of Imam al‐Hadi’s companions and said that Abdurrahman

ash‐Sha’eeri, the father of Abdurrahman bin Dawud al‐Baghdadi, narrated from her.[8]


[2] Ibid.

[3] Ibid.

[4] Ibid.

[5] Ibid.

[6] Ibid.

[7] Tanqih al‐Maqal, vol.4 p.39.


Imam al‐Hadi in Samarra’

Imam Ali al‐Hadi (a.s.) lived most of his life in Surra Man Ra’a (Samarra’). The Abbasid government

imposed on him house arrest. He was like a prisoner. The policemen and investigators of the

Abbasids surrounded his house watching all his movements and everyone associating with him or

carrying money

to

him.

He

suffered

the

severest

political

pressure

during

the

reign

of

al

‐

Mutawakkil, the Abbasid tyrant, who saved no effort in oppressing the Alawids. During his dark

rule, the Alawids faced different kinds of misfortunes and disasters. We shall talk about that in

details through the book.

Anyhow, we talk in brief about the imam (a.s.) when he was in Yathrib (Medina) and the reasons




that forced him to leave it to Surra Man Ra’a and what happened to him with al‐Mutawakkil.

In Yathrib

Imam al‐Hadi (a.s.) lived in Yathrib, his birthplace and the country of his fathers. He spent his time

in spreading

knowledge

and

morals

and

in

educating

people

the

Islamic

principles.

He

took

the

Prophet’s Mosque as school for that. Ulama, jurisprudents, and narrators surrounded him taking

from the springs of his knowledge that he acquired from his fathers who

(194)

had illuminated the life of man with the light of knowledge and faith. As he was a fertile source for

the intellectual, scientific life in Yathrib, he was the only source that provided students with

money and material means besides providing the poor and needy with what they needed. Imam

al‐Hadi (a.s.) did not only help or pay charity to the people of Yathrib, but his kindness included all

sides of their lives. He comforted them in sorrow and in joy. He visited the sick, participated in

funerals, showed kindness to the young and old, and cared for widows and orphans. He spared no

good and favor unless he did to them. In return, they were very loyal to him. They surrounded him

with their hearts and feelings and made him dwell in the deep of their souls.

Betraying the Imam

Some irreligious persons, who envied people of noble birth, bore grudge against Imam Abul Hasan

(a.s.). The virtues and high position Imam al‐Hadi (a.s.) had among people displeased those

persons. From the bitterest enemies of Imam al‐Hadi (a.s.) was Abdullah bin Muhammad who had

been appointed by al‐Mutawakkil as the wali over Yathrib. This man often intended to harm and

trouble Imam al‐Hadi (a.s.). He informed al‐Mutawakkil against the imam. He told the caliph that

the gathering of the public around Imam al‐Hadi (a.s.) caused the state dangers, and that great

monies came to him from the different countries of the Islamic nation that weapons might be

bought with those monies to stand against the Abbasid state, and there was a possibility of a

revolt to overthrow the Abbasid government.

He asked al‐Mutawakkil to arrest Imam al‐Hadi (a.s.) lest he would be powerful enough that the

government would not be able to resist him. Al‐Mutawakkil was upset and worried and he

informed his viziers of the matter.




(195)

Frustrating the plot

When Imam al‐Hadi (a.s.) knew about the plot of this villain, he feared that al‐Mutawakkil might

face him

with

severe

procedures

for

he

knew

that

al

‐Mutawakkil

was

one

of

the

bitterest

enemies

to the Ahlul Bayt (a.s.). Imam al‐Hadi (a.s.) wrote a letter to al‐Mutawakkil complaining at the

grudge and the bad treatment of his wali against him (Imam al‐Hadi) and informed him of the

falseness of his talebearing. Imam al‐Hadi (a.s.) assured al‐Mutawakkil that he did not intend any

harm against him and did never think of revolting against his rule.

Al‐Mutawakkil was certain of the truthfulness of Imam al‐Hadi (a.s.) and his innocence of all that

which was imputed to him.

The letter of al‐Mutawakkil to Imam al‐Hadi

Al‐Mutawakkil sent a letter to Imam al‐Hadi (a.s.) replying to his letter and he deposed his official

the villain wali of Yathrib. He invited the imam to come to Surra Man Ra’a to be under house

arrest so that he would be under his watch. Here is the text of the letter:

“Ameerul Mo'minin (al‐Mutawakkil) knows your position, regards your kinship, considers what

you and your family need to manage your affairs, fix your glory and their glory, and assure safety

for you and for them. He just wants, out of that, the contentment of Allah and to carry out his

duty towards you and towards them.

Therefore, Ameerul Mo'minin thought to depose Abdullah bin Muhammad from his post in the

city of the messenger of Allah (a.s.) for what you have mentioned that he ignored your right,

slighted your high position, and ascribed to you that which Ameerul Mo'minin is certain you are

innocent of and he believes your good will. Ameerul Mo'minin appointed Muhammad bin al‐Fadhl

and ordered him to respect and glorify you, and to follow your orders and opinions, to be close to

Allah and to Ameerul Mo'minin through that. Ameerul Mo'minin longs to you, and likes

(196)

to meet and look at you. Would you please hurry to visit and reside with him as you like? You are

free to bring from your family, followers, and servants whom you like. You travel when you want,

come when you want, and move however you want. And if you like that Yahya bin Harthama the

mawla of Ameerul Mo'minin and the soldiers with him to accompany you in your travel, and it is




up to you. We have ordered him to obey you. Ask Allah to choose what is best for you until you

will come to Ameerul Mo'minin. None of his (Ameerul Mo'minin al‐Mutawakkil’s) brothers, his

children, family, and close companions is more preferred to you near him, or of closer position to

him than you, and he is not kinder, more loyal, or more faithful towards any of them than towards

you. The peace, mercy, and blessings of Allah be on you.’[1]

The worry of the people of Medina

Al‐Mutawakkil ordered Yahya bin Harthama to travel to Yathrib to bring Imam al‐Hadi (a.s.) to

Surra Man Ra’a and to investigate the accusation claiming that Imam al‐Hadi (a.s.) had intended to

resist the rule and revolt against the government. Al‐Mutawakkil gave the letter, which he had

written to Imam al‐Hadi (a.s.), to Yahya.

Yahya traveled to Yathrib. When the people of Yathrib knew about his task, they worried and

feared too much for Imam al‐Hadi (a.s.) from the violence of the tyrant against him. They loved

Imam al‐Hadi (a.s.) so much, for he kept to the mosque of the Prophet (a.s.) feeding their ulama

with his knowledge, giving charities to their poor, and he had no any tendency towards the

worldly life.[2] Yahya began calming down people’s worry and fear and swore to them that he had

not been ordered to do the imam any wrong. They believed him and calmed down.

[1] Al‐Irshad, p.375‐376.

[2] Mir’at az‐Zaman, vol.9 p.553.

(197)

Searching the Imam’s house

Yahya and his men searched the house of Imam al‐Hadi (a.s.) thoroughly but did not find anything

save copies of the Holy Qur'an and books of du’a. it appeared that what was imputed to the imam

(that his house was full of weapons and money) was false.[1]

Sending the imam to Surra Man Ra’a

Imam al‐Hadi (a.s.) was forced to leave Yathrib to Samarra’. His family accompanied him in the

travel. Yahya, who admired the guidance and piety of Imam al‐Hadi (a.s.), himself served the

imam during the travel. The caravan covered the desert until it arrived in Baghdad.

Al‐Ya’qubi said that when Imam al‐Hadi (a.s.) arrived in al‐Yasiriyya, Isaaq bin Ibrahim received

him and saw how people were eager to meet and sit with the imam. So he was taken to Baghdad

in the night.[2] Yahya went to visit the governor of Baghdad Isaaq bin Ibrahim adh‐Dhahiri and




informed him of the matter. Isaaq said to him, ‘This man (Imam al‐Hadi) is the son of the

messenger of Allah (a.s.) and you know that al‐Mutawakkil is deviant. If you inform al‐Mutawakkil

of a word against the Imam, he will kill him, and then the Prophet (a.s.) will be your opponent on

the Day of Resurrection.’

Yahya said,

‘By

Allah,

I did

not

know

from

him

(Imam

al

‐Hadi)

what

I deny,

and

did

not

see

from

him except good.’

They left Baghdad towards Samarra’. When they arrived in Samarra’, Yahya visited Waseef at‐

Turki who was from the prominent statesmen. He informed him of the arrival of the imam.

Waseef warned him from saying to al‐Mutawakkil anything that might harm the imam. He said to

him, ‘O Yahya, by Allah, if


[2] Tareekh al‐Ya’qubi, vol.3 p.209.

(198)

one hair falls from him (Imam al‐Hadi), no one will be responsible for it except you.’

Yahya was astonished at the agreement of Isaaq and Waseef on recommending him of keeping

the imam safe.[1]

In Khan as‐Sa’alik [2]

Al‐Mutawakkil ordered his men to put Imam al‐Hadi (a.s.) up in Khan as‐Sa’alik to dishonor and

degrade him before the public. Salih bin Sa’eed visited him in the khan and became uneasy for

seeing him in that place. He said to the imam, ‘May I die for you! They wanted to put out your

light and to degrade you, so they put you up in this worst khan (caravansary); Khan as‐Sa’alik.’

Imam al‐Hadi (a.s.) looked at him with kindness and sympathy. He thanked him for his feelings,

comforted his pain and uneasiness, and showed him from the miracles that Allah had provided His

prophets and guardians with,[3] and so Salih calmed down and became satisfied.

The meeting between the Imam and al‐Mutawakkil

Yahya told al‐Mutawakkil about the good conducts, asceticism, and piety of Imam al‐Hadi (a.s.).

He told him that he searched his house but did not find in it save copies of the Qur'an and books

of du’a and that he was innocent of all that which was imputed to him. These words removed the

rage and anger of al‐Mutawakkil against the imam. Al‐Mutawakkil ordered his men to allow Imam




al‐Hadi (a.s.) to come in to him. When Imam al‐Hadi (a.s.) came in, al‐Mutawakkil welcomed him

with much respect and gave him

[1] Mir’at az‐Zaman, vol.9 p.553, Tathkirat al‐Khawas, p.359, Muruj ath‐Thahab, vol.4 p.114.

[2] It was a caravansary of paupers.

[3] Al‐Irshad, p.376.

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good presents.[1] He obliged him to remain in Surra Man Ra’a to be under watch. When al‐

Mutawakkil house‐arrested Imam al‐Hadi (a.s.), the imam bought a house from Dalil bin Ya’qub

an‐Nasrani and lived with his family in it. He lived in this house until he died and was buried in

it.[2]

Al‐Mutawakkil refers to the Imam’s fatwas

Al‐Mutawakkil found it inevitable to refer to Imam al‐Hadi (a.s.) in the questions he faced. He

preferred his fatwas to the fatwas of all the jurisprudents of his age. Here are some of the

questions that al‐Mutawakkil referred to Imam al‐Hadi (a.s.) for their answers:

1. Al‐Mutawakkil had a Christian clerk who was preferable by him. Because he loved him too

much he surnamed him as Abu Noah. Some other clerks denied that and said that it was not

permissible to surname an unbeliever. Al‐Mutawakkil asked the jurisprudents to give him a fatwa

on that but they did not agree on one fatwa. Some of them said it was permissible and others said

it was not. He sent the question to Imam al‐Hadi (a.s.) who wrote to him with this answer,

(Perdition overtake both hands of Abu Lahab, and he will perish).[3] This answer was the most

wonderful answer in the field of fatwas. Imam al‐Hadi (a.s.) quoted this Qur’anic verse that

declared the permissibility of surnaming the unbelievers. Al‐Mutawakkil followed this fatwa of

Imam al‐Hadi (a.s.).[4]

2. Once, al‐Mutawakkil became ill and he vowed that if Allah healed him, he would pay many

dinars as charity. When he restored to health, he gathered the jurisprudents and asked them

about the amount of the money he should pay as charity to fulfill

[1] Mir’at az‐Zaman, vol.9 p.553.

[2] Tareekh Baghdad, vol.12 p.57.

[3] Qur'an, 111:1.





(200)

his vow, but they disagreed on that. Then, he asked Imam al‐Hadi (a.s.) about that. Imam al‐Hadi

(a.s.) said that al‐Mutawakkil had to pay eighty‐three dinars. The jurisprudents were astonished at

that and

asked

al

‐Mutawakkil,

‘Where

from

did

he

get

this

answer?’

Al

‐Mutawakkil

wrote

to

Imam

al‐Hadi (a.s.) asking him about the source of his answer, and Imam al‐Hadi (a.s.) replied, ‘Allah the

Almighty says, ( ◌Allah has given you victory in many battlefields).[1] All our ancestors narrated

that the battlefields were eighty‐three.’[2] He said in the end of the answer, ‘Whatever more good

Ameerul Mo'minin does shall be more useful and rewardable to him in this life and in the

afterlife.’[3]

3. One day, a Christian man, who had committed adultery with a Muslim woman, was brought

before al‐Mutawakkil. When al‐Mutawakkil wanted to execute the legal penalty on the Christian,

he turned Muslim. Yahya bin Aktham said, ‘His faith (in Islam) cancelled his polytheism and sin.’

Another jurisprudent said, ‘He is subjected to three punishments (by the whip).’ Other

jurisprudents said different things. Al‐Mutawakkil asked his men to take a fatwa from Imam al‐

Hadi (a.s.) about this matter. Imam al‐Hadi (a.s.) replied, ‘He should be whipped until he dies.’

Yahya and the other jurisprudents denied this fatwa of Imam al‐Hadi (a.s.) and said that he took

this fatwa neither from the Book nor from the Sunna. Al‐Mutawakkil wrote to Imam al‐Hadi (a.s.)

saying, ‘The jurisprudents of Muslims denied this fatwa and said that neither the Book nor the

Sunna had said so. Would you please show us why you have imposed on him the whipping until

he would die?’

Imam al‐Hadi (a.s.) replied by quoting this Qur’anic verse, (But when they saw Our punishment,

they said: We believe in Allah alone and we deny what we used to associate with

[1] Qur'an, 9:25.

[2] Tareekh al‐Islam by ath‐Thahabi chap. The men of the twenty‐sixth class, Tathkirat al‐Khawas,

p.360.

[3] Al‐Muntadham, vol.12 p.26‐27.

(201)

Him. But their belief was not going to profit them when they had seen Our punishment).[1]’ Al‐

Mutawakkil took the fatwa of Imam al‐Hadi (a.s.) and ordered the man to be whipped until he

died.’[2]

Al‐Mutawakkil and poets




Once, al‐Mutawakkil asked Ali bin al‐Jahm (the poet) about the best of poets and he mentioned to

him some poets of the pre‐Islamic and the Islamic ages, but al‐Mutawakkil paid no attention and

turned to Imam al‐Hadi (a.s.) asking him about the best of poets. Imam al‐Hadi (a.s.) said, ‘Al‐

Humani where he says:

“A group from Quraysh vied in glory with us.

When we disputed,

the call of cells judged to us against them with what we liked.

You find us silent while the witness of our preference to them

is of orotund voice in every mosque.

Ahmad, the messenger of Allah is our grandfather,

And we are his sons like shining stars.”

Al‐Mutawakkil turned to Imam al‐Hadi (a.s.) and asked him, ‘O Abul Hasan, what is the call of

cells?’

Imam al‐Hadi (a.s.) said, ‘It is: “I witness that there is no god but Allah, and witness that

Muhammad is the messenger of Allah”.[3] Is Muhammad my grandfather or yours?’

Al‐Mutawakkil became angry and he said with a trembling tone, ‘He is your grandfather and we

do not deny that.’[4]

[1] Qur'an, 49:84‐85.

[2] Sharh Shafiyat Abu Firas, vol.2 p.167.

[3] The call of cells is the azan in the mosques.

[4] Al‐Manaqib.

(202)

Imam al‐Hadi (a.s.) left and left sorrow eroding the heart of the tyrant who found no way to

answer the imam.




Al‐Mutawakkil invites ibn as‐Sikkit to try the imam

Al‐Mutawakkil

asked

the

prominent

scholar

Ya’qub

bin

Isaaq

known

as

ibn

as

‐Sikkit

to

ask

Imam

al‐Hadi (a.s.) about a complicated, ambiguous question that he (the imam) might not find an

answer and then al‐Mutawakkil would have an excuse to defame and degrade him. Ibn as‐Sikkit

prepared a question to try Imam al‐Hadi (a.s.). A scientific conference was held in the Abbasid

Palace where prominent ulama, jurisprudents, and theologians attended. At the head of the

conference was al‐Mutawakkil. Ibn as‐Sikkit advanced and asked Imam al‐Hadi (a.s.), “Why Allah

sent Moses with the rod and white hand, sent Jesus with the healing of the blind and leprous and

giving life to the dead, and sent Muhammad with the Qur'an and sword?’

Imam al‐Hadi (a.s.) showed the percept behind all that by saying, ‘Allah sent Moses with the rod

and white

hand

in

a time

where

the

predominant

thing

among

people

was

magic.

Therefore,

Moses came to them with that and defeated their magic, dazed them, and proved authority over

them. And Allah sent Jesus Christ with the healing of the blind and leprous and the giving of life to

the dead by the will of Allah in a time where the predominant thing among people was medicine.

Therefore, Jesus Christ came to them with that and defeated and dazed them. And Allah sent

Muhammad with the Qur'an and sword in a time where the predominant things among people

were sword and poetry. Therefore, Muhammad came to them with the Qur'an and sword and

dazed their poetry, defeated their sword, and proved authority over them.’

Allah the Almighty has assisted his prophets with clear signs and dazing miracles that human

beings were

unable

to

make

like

them.

Those

signs

and

miracles

fitted

the

ages

when

the

prophets

(203)

were deputed. Allah had given His messenger Moses the rod that changed into a huge adder

eating the ropes and rods which the magicians of the Pharaoh changed to snakes. The magicians

of that age, who had reached the top of magic, could not invalidate the miracle of Moses or do

even a little

like

it.

Allah

had

also

given

him

the

white

hand

that

was

like

the

sun

in

its

light

and

brightness. The magicians were unable to do something like this miracle which was the evidence

on the truthfulness of Moses.

Allah had given His messenger Jesus the son of Mary the miracle of healing the blind and leprous




and giving life to the dead in the time where medicine had reached the top of progress and

development; nevertheless, people could not do anything like this miracle which dazed minds.

Allah had given Jesus this miracle to be a sign on his truthfulness.

Allah had deputed Muhammad to be the last of His prophets and assisted him by the Qur'an

which falsehood

would

not

come

to

it

from

before

it

nor

from

behind

it

and

which

was

the

supreme miracle in its eloquence, rhetoric, excellent style, and wonderful expression in the time

when the Arabs had reached the top of eloquence and rhetoric; but nevertheless, they were

unable to keep pace with it or compose something like it or like a little of it. Therefore, the Qur'an

was the sign that proved the prophethood of Prophet Muhammad (peace be upon him and upon

his progeny.

Allah the Almighty had assisted the Prophet (a.s.) with the defeating sword that was the sword of

Ameerul Mo'minin Ali (a.s.) which harvested the heads of polytheists and unbelievers. The brave

of Arabs were coward before this sword and they said that fleeing from battle is shame except

from the sword of Ali. The sword of Ali (a.s.) was like a thunderbolt that annihilated the masses of

polytheists, separated the parties of unbelievers, gave the victory to Islam, and made Muslims

mighty.

After this answer of Imam al‐Hadi (a.s.), ibn as‐Sikkit said to him, ‘What is the argument then?’

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Imam al‐Hadi (a.s.) said, ‘Reason! By it one, who fabricates lies against Allah, is known and

denied.’

Reason is the judge that distinguishes the truthful from liars, and its judgment is the final decision.

When ibn as‐Sikkit failed to go on with the imam, he said, ‘What does ibn as‐Sikkit have in arguing

with him (with the imam)? He (ibn as‐Sikkit) is but a man of grammar, poetry, and linguistics!’

The questions of Yahya bin Aktham

Yahya bin Aktham offered some questions, which he had prepared and written down before, to

Imam al‐Hadi (a.s.) in order to try him. Here are the questions with their answers not literally

mentioned:

1. Allah says in His Book, (One who had the knowledge of the Book said: I will bring it to you in the




twinkling of an eye).[1] The asker was Prophet Solomon and the asked one was Asif. Was

Solomon, who was a prophet, in need of the knowledge of Asif?

The answer: Prophet Solomon (a.s.) was not unable to know what Asif knew, but he wanted to

make his nation of the jinn and mankind know that the authority after him would be Asif. It was

from the

knowledge

of

Solomon

(a.s.)

that

he

had

taught

to

Asif

lest

his

nation

would

disagree

on

his imamate and guardianship after him, and to confirm the proof before people.

2. Allah says, (And he raised his parents upon the throne and they fell down in prostration before

him).[2] How did Ya’qub (Prophet Jacob) and his sons prostrate themselves before Yousuf

(Prophet Joseph) while they were prophets?

The answer: the prostration of Ya’qub before his son Yousuf was not for Yousuf, but all that from

Ya’qub and his sons was

[1] Qur'an, 27:40.

[2] Qur'an, 12:100.

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obedience to Allah the Almighty and as greeting to Yousuf, as the prostration of the angels before

Adam was not for Adam. Ya’qub and his sons, and Yousuf with them, prostrated themselves to

thank Allah the Almighty for their reuniting. Do you not see that he said when thanking Allah at

that time, (My Lord! Thou hast given me of the kingdom…)[1]?

3. Allah says, (But if you are in doubt as to what We have revealed to you, ask those who read the

Book).[2] If the addressee was the Prophet (a.s.), then he was in doubt, but if the addressee was

other than the Prophet (a.s.), then to whom the Book had been revealed?

The answer: the addressee was the Prophet (a.s.) and he was not in doubt about what Allah had

revealed but the ignorant said: why did Allah not deputed a prophet from the angels? Why did He

not differentiate between him (the Prophet) and the rest of people in eating, drinking, and

walking in markets? So Allah revealed to his Prophet, (And We have not sent before you any

messengers but they most surely ate food and went about in the markets).[3] He said to the

Prophet (a.s.): ask, in the presence of the ignorant, those who recite the Book: has Allah sent a

prophet before you that he did not eat food and walk in the markets? O Muhammad, they are

examples for you. Allah said, (if you are in doubt…) though there was no doubt but just for

showing the truth as He said, (But whoever disputes with you in this matter after what has come

to you of knowledge, then say: Come let us call our sons and your sons and our women and your




women and ourselves and yourselves, then let us be earnest in prayer, and pray for the curse of

Allah on the liars).[4] If he said: “Come so that we make the curse of Allah on you”, they would not

respond. Allah knew that His Prophet would

[1] Qur'an, 12:101.

[2] Qur'an, 10:94.

[3] Qur'an,

25:20.

[4] Qur'an, 3:61.

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carry out His mission and knew that he was truthful and not a liar but He wanted to confirm the

situation when saying (if you are in doubt…).

4. Allah says, (And if all the trees in the earth were pens, and the sea, with seven more seas to

help it, (were ink), the words of Allah could not be exhausted).[1] What are these seas and where

are they?

The answer: Yes, it is so. If all the trees of the world were pens and the seas were ink supplied

with other seven seas until the earth would explode into springs as it exploded in the flood, the

words of Allah would not come to an end. The seas are: Ayn al‐Kibrit, Ayn al‐Yemen, Ayn Barhut,

Ayn Tabariya, geyser of Masidan called Lisan, an African geser called Saylan, and Ayn Bahuran.

And we (the Ahlul Bayt) are the words that our virtues cannot be perceived or counted.

5. Allah says, (and therein is all that souls desire and eyes find sweet).[2] The soul of Adam desired

to eat from the wheat and he ate. Then, why was he punished?

The answer: in the Paradise there are all kinds of foods, drinks, and entertainments that souls

desire and eyes delight in and Allah has permitted all that for Adam. But the tree that Allah has

forbidden Adam and his wife from eating from its fruit was the tree of envy. Allah asked them

both not to look at those whom Allah has preferred to them and at His creatures with the eye of

envy, but Adam forgot and could not help himself before that tree.

6. How is the witness of one woman permitted whereas Allah says, (and call to witness two just

men among you)[3]?

The answer: the woman whose witness is permitted though alone is a midwife but with

satisfaction; otherwise no less than two

[1] Qur'an, 31:27.




[2] Qur'an, 43:71.

[3] Qur'an, 65:2.

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women who stand instead of one man. If the woman was alone, her witness is accepted with her

taking an oath.

7. Ali (a.s.) judged that a hermaphrodite was to be looked at its organ of urination to see if its

urination was like that of man, then a hermaphrodite was to be considered as a man and if the

urination was like that of woman then the hermaphrodite was to be considered as a woman. Who

can look at the hermaphrodite? For if the looker was a man, the hermaphrodite might be a

woman, and if the looker was a woman, the hermaphrodite might be a man which would be not

permissible. And what about the inheritance of a hermaphrodite?

The answer: The case of a hermaphrodite is as Ali said. A hermaphrodite inherits due to its organ

of urination. Some fair and just men hold mirrors in their hands and a hermaphrodite stands

naked behind them. The men look in the mirrors and judge whether the hermaphrodite is a man

or a woman.

8. The owner of a herd of sheep saw the shepherd copulate with a ewe. When the shepherd saw

the owner, he released the ewe to go in the middle of the herd. How can that ewe be known to be

slaughtered? Is it permissible to eat its meat or not?

The answer: if the owner, who saw the shepherd commit that sin, knew that ewe, he should

slaughter and burn it, and if not, he should divide the sheep into two divisions and cast lots

between the two divisions. If the lots fell on one division, the other division should be excluded,

and so on until two sheep would remain. The lots would be cast between the two sheep and the

one, which the lots fell on, should be slaughtered (and burned) and the rest of sheep would be

preserved.[1]

10. Why, in the Fajr (dawn) Prayer, the suras are recited loudly though it is from the prayers of day

whereas it is the prayers of night that are recited loudly?

[1] Tuhaf al‐Uqul, al‐Manaqib.

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The answer: as for the Fajr Prayer, it is recited loudly because the Prophet (a.s.) offered it in the

darkness of (the end of) night, and so it is recited in the night.

11. (Imam) Ali said to ibn Jarmuz, ‘Tell the killer of the son of Safiyyah that he shall be in the

Fire.’[1] Why

did

he

(Imam

Ali)

not

kill

him

(ibn

Jarmuz)

though

he

was

the

imam?

The Answer: Ali said that after the saying of the messenger of Allah. Ameerul Mo'minin did not kill

him in Basra (on the day of the Camel) because he knew that he would be killed in the battle of

an‐Nahrawan.

12. Tell me why Ali killed the people of (the battle of) Siffin and ordered his men to kill them

whether they were attacking or fleeing and he finished off the wounded, but on the day of al‐

Jamal (the camel) he did not kill a fleer or a wounded one and did not order his men to do that.

Rather, he said, ‘Whoever keeps to his house will be safe.’ Why did he do that? If the first decision

was right, so the second would be wrong.

The Answer: The imam (leader) of the people of the Camel was killed and they had no leader to

refer to. They went back to their homes without fighting, deceiving, or spying. They were satisfied

(after the defeat) not to be fought. But the people of Siffin belonged to a prepared company with

a leader supplying them with spears, armors, and swords, caring for them, giving them good gifts,

preparing great monies for them, visiting their sick, curing their wounded, giving sumpters to their

footers, helping their needy, and returning them to the fight. The matter with the people of Basra

(who fought in the battle of al‐Jamal) was to stop fighting them when they laid down their arms,

but the matter with the people of Siffin was to follow after their fleers and finish off their

wounded. Without Ameerul Mo'minin and his judgments

[1] The son of Safiyyah was az‐Zubayr bin al‐Awwam who was killed by ibn Jarmuz on the day of

al‐Jamal.

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towards the people of Siffin and the people of al‐Jamal, the judgment towards the disobedient of

monotheists would not be known. Whoever denied that would be subjected to the sword.

13. If a man confesses, against himself, that he has committed sodomy, shall he be punished or

pardoned?

The answer: if a man confesses against himself by himself with no evidence discovered by others




against him, the imam, who has been appointed by Allah, has the right to punish in behalf of

Allah, and he also has the right to pardon in behalf of Allah. Have you not heard the saying of

Allah, (This is Our free gift, therefore give freely or withhold, without reckoning).[1] Allah began

with the giving first and then the withholding.

We answered

all

what

you

asked

us

about.

Know

that!’

Yahya was astonished at the answers of Imam al‐Hadi (a.s.) to these ambiguous questions and he

turned to al‐Mutawakkil and advised him saying, ‘We do not like you to ask this man about

anything after my questions to him…In showing his knowledge there will be strengthening to ar‐

Rafidha (the Shia).’[2]

Imam al‐Hadi (a.s.) was one of the great men of knowledge in Islam. He was the heir of the

knowledge and sciences of his fathers who were the leaders of the intellectual life in Islam.

Imam al‐Hadi (a.s.) replied to the ambiguous questions of ibn as‐Sikkit immediately and as soon as

he looked at them. This showed the great scientific ability which was one of the eminent aspects

of the great personality of the imam (a.s.).

[1] Qur'an, 38:39.

[2] Al‐Manaqib by ibn Shahrashub, vol.4 p.403‐406, Tuhaf al‐Uqul, p.477‐481.

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His visiting to the tomb of Ameerul Mo'minin

In the first year when Imam al‐Hadi (a.s.) came to Surra Man Ra’a, he visited the tomb of his

grandfather Ameerul Mo'minin Ali (a.s.). His visit fell on the day of Eid al‐Ghadir. Two ziyaras to his

grandfather Ameerul Mo'minin were transmitted from him. Here are they:

1. “Peace be on you, the guardian of Allah. I witness that you are the first who were wronged and

your right was extorted, but you were patient and you expected until certainty came to you. I

witness that you met Allah and you were a martyr. May Allah torture your killers with all kinds of

torment and repeat punishment for them. I came to you acknowledging your right, knowing your

position, and opposing your enemies and opposing whoever wronged you. I shall meet my Lord

on that inshallah… O guardian of Allah, I have many faults; please intercede for me with your Lord,

O my master for you have a high position near Allah, great rank, and intercession. Allah has said,

(they do not intercede except for him whom He approves).[1]”[2]




2. There is another ziyara that was narrated from Imam al‐Hadi (a.s.) to his grandfather Ameerul

Mo'minin Ali (a.s.). It is one of the most wonderful ziyaras of the infallible imams (a.s.) in its high

meanings and in mentioning some events that took place in the First Islamic Age. Here we

mention a little part of this ziyara:

“I witness

that

there

is

no

god

but

Allah

the

Only

with

no

partner,

as

He

has

witnessed

for

Himself,

and the angels, and people of understanding from His creation have witnessed. There is no god

but He, the Mighty, the Wise. And I witness that Muhammad is His slave and pleased messenger

whom He sent with guidance and the religion of truth, that He might cause it to prevail over all

religions, though the polytheists may be averse.

[1] Qur'an, 12:28.

[2] Kamil az‐Ziyarat, Mazar al‐Bihar.

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O Allah, make the best and most perfect of Your blessings, the most growing and prevailing of

Your favors, and the purest of Your compliments be on our master Muhammad Your slave,

messenger, confidant, guardian, pleased, best friend, the choice of Your creation, Your pure,

trustee, the witness to You, the guide to You, the revealer of Your mission, the loyal to You, the

struggler in Your way, the defender of Your religion, the declarer of Your proofs, the guided to

Your obedience, the guider to Your pleasedness, the container of Your revelation, the keeper of

Your covenant, the achiever of Your charge, the assisted with the illuminating light, the directed

by the pleased errand, the infallible against every error and slip, the exalted above every error,

the sent with the best of religions and beliefs…

O Allah, bless Your guardian, the guard of Your religion, the executor of justice after Your Prophet,

Ali bin Abu Talib the commander of the believers, the imam of the pious, the master of

guardians…the successor of Your Prophet over the whole people, his guardian in life and religion,

the great truthful, the distinguisher between the halal and the haram, the supporter of Islam, the

destroyer of idles, the assistant and defender of religion, the protector and satisfier of the

Prophet…

O Allah, show us the right path so that we follow it, and the way of guidance so that we walk in it,

and change our faults into right, and make not our hearts to deviate after You have guided us

aright, and grant us from You mercy O You Who are called out of Your generosity al‐Wahhab (the

Giver), and grant us good in this world and good in the hereafter, and save us from the

chastisement of the Fire if we deserve it, O You the Most Merciful of the Merciful!’[1]

[1] Mazar al‐Bihar.




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Invoking the

shrine

of

Imam

Husayn

Imam al‐Hadi (a.s.) became ill and he saw that the best cure for him was to invoke the tomb of the

master of the youth of Paradise and one of the two grandsons of mercy (the Prophet); Imam

Husayn (a.s.) whom no one resorted to his tomb unless Allah relieved him from the pains and

misfortunes of this world.

Abu Hashim al‐Ja’fari narrated the resorting of Imam al‐Hadi (a.s.) in many narrations. Here we

mention them:

1. Abu Hashim al‐Ja’fari said, ‘Muhammad bin Abu Hamza and I visited Abul Hasan (al‐Hadi) when

he was ill. He said to us, ‘Send some men to al‐Ha’ir (Kerbala; where Imam al‐Husayn (a.s.) was

buried) at my expense!’ When we left him, Muhammad bin Hamza said to me, ‘Does he send us to

al‐Ha’ir while he himself has the same position of the one (Imam Husayn) who is in a‐Ha’ir?!’

Imam al‐Hadi (a.s.) had the same position his grandfather Imam Husayn (a.s.) had. He was an

infallible imam like him that Allah had kept away the uncleanness from him and purified him a

thorough purifying. Abu Hashim was affected by the saying of Muhammad bin Hamza and so he

went to Imam al‐Hadi (a.s.) and told him that. Imam al‐Hadi (a.s.) said to him, ‘It is not so. Allah

has some places that He likes to be worshipped in, and al‐Ha’ir of al‐Husayn is one of those

places.’[1]

2. Abu Hashim Said, “I visited Abul Hasan Ali bin Muhammad when he was ill. He said to me, ‘O

Abu Hashim, send a man from our mawali to al‐Ha’ir to pray Allah for me!’

When Abu Hashim left, he met Ali bin Bilal in the street. He told him about the imam and asked

him to travel to Kerbala to pray for the imam. Ali was astonished and he said, ‘I hear and obey!

But I say: he is better than al‐Ha’ir.[2] He has the same position of that

[1] Kamil az‐Ziyarat, p.273, Mazar al‐Bihar, p.141.

[2] He meant the holy place where Imam al‐Husayn (a.s) was buried.

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one (Imam al‐Husayn) in al‐Ha’ir, and his praying for himself is better than my praying for him.’

Abu Hashim went and told Imam al‐Hadi (a.s.) what Ali bin Bilal said. Imam al‐Hadi (a.s.) said, ‘The

messenger of Allah (a.s.) was better than the House (the Kaaba) and the (black) Rock, but he

circumambulated the House and kissed the Rock. Allah the Almighty has places that He likes to be

worshipped in,

and

He

responds

to

whoever

prays

Him

there.

Al

‐Ha’ir

is

one

of

those

places…’[1]

In another tradition Imam al‐Hadi (a.s.) said, ‘Allah the Almighty has assigned from His earth some

places called al‐Marhumat (mercified). He likes to be invoked in them and He responds.’[2]

3. Abu Hashim said, ‘Abul Hasan (a.s.), when he was ill, sent for me and for Muhammad bin

Hamza, who preceded me to him. He told me that Imam al‐Hadi (a.s.) still said, ‘Send (someone)

to al‐Ha’ir!’ I said to Muhammad, ‘Did you not say to him that I would go to al‐Ha’ir?’ I said to the

imam, ‘May I die for you, I go to al‐Ha’ir.’ He said, ‘Think of that!’ Then he said, ‘Muhammad has

no secret from Zayd bin Ali (he does not believe in the doctrine of Zayd) and I do not want him to

hear that.’

I mentioned that to Ali bin Bilal and he said, ‘What shall he do with al‐Ha’ir whereas he himself is

al‐Ha’ir?’ I went to al‐Askar (Samarra’) and visited him (Imam al‐Hadi). When I wanted to leave, he

asked me to sit down. When I saw him feel at ease with me, I remembered the saying of Ali bin

Bilal and mentioned it to him. He said to me, ‘You might say to him that the messenger of Allah

(a.s.) circumambulated the House and kissed the Rock, and the sanctity of the Prophet (a.s.) and

the believers is greater than the sanctity of the House. Allah ordered him (the Prophet) to stop at

Arafa which is but a place that Allah likes to be mentioned in.

[1] Kamil az‐Ziyarat, p.274, Mazar al‐Bihar p.141.


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So I like to be prayed for me where Allah likes to be called on. And al‐Ha’ir is one of those

places.’[1]

Imam al‐Husayn (a.s.) is dear and beloved to Allah. He defended the religion of Allah by his life

and blood and offered his children, family, and companions as pure sacrifices for the sake of Allah.

He faced misfortunes and disasters that no reformer in the earth had ever faced.

Allah had endowed Imam Husayn (a.s.) with charismata that He had not endowed anyone of His

guardians with except his grandfather (the Prophet) and father (Imam Ali). In this world Allah has




given him dignity and honor that no man has ever been given. Allah has made his holy shrine as a

resort for the yearning, and a shelter for the distressed, and honored the shrine by responding to

the prayer under its dome, and in the afterworld he shall be an obeyed intercessor and Allah will

endowed him with dignity and honor that no eye has ever seen and no ear has ever heard like it.

Breaking into the Imam’s house

Some villains went to al‐Mutawakkil and informed him against Imam al‐Hadi (a.s.) claiming that he

had books, arms, and monies and that he might revolt against the government of al‐Mutawakkil,

who became worried and terrified when hearing that. Al‐Mutawakkil ordered some of his Turk

policemen to attack the house of Imam al‐Hadi (a.s.) in the night and arrest him. They attacked

Imam al‐Hadi (a.s.) unexpectedly and found him in a simple house wearing a garment of wool and

there was nothing between him and the ground save a carpet of sand and pebbles while facing

the qibla and reciting this saying of Allah, (Nay! do those who have wrought evil deeds think that

We will make them like those who believe and do good that their life and

[1] Kamil az‐Ziyarat, Furu’ (branches of) al‐Kafi, vol.4 p.567.

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their death shall be equal? Bad it is that they judge).[1] They took him to al‐Mutawakkil while he

was in that state[2] that represented the asceticism of prophets and spirituality of apostles. Al‐

Mutawakkil was drunk at the table of wine. When he saw Imam al‐Hadi (a.s.), he offered him a

glass of wine, but Imam al‐Hadi (a.s.) shouted at him, ‘By Allah, it has never mixed with my blood

and flesh at all.’

Al‐Mutawakkil asked the imam, ‘Recite me some poetry!’

Imam al‐Hadi (a.s.) said, ‘I seldom recite poetry.’

Al‐Mutawakkil insisted on him saying, ‘You must recite me some poetry!’

Imam al‐Hadi (a.s.) found himself obliged to recite some poetry, and so he recited the following

verses that changed the ecstasy of al‐Mutawakkil into sorrow and weeping,




“They were on the tops of mountains,

guarded by strong, brave men, but those tops sufficed them not.

After glory, they were taken down from their positions,

and put into holes. How bad abode they dwelt in!

A crier called them after been buried:

Where are the thrones, crowns, and treasures?

Where are the faces that were at ease and luxury,

that curtains and screens were put before them?

The grave showed those faces where worms were fighting on them.

How long they ate and drank!

But after that long eating, they were eaten!”

[1] Qur'an, 45:21.

[2] Rawdhat al‐A’yan, manuscript.

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Al‐Mutawakkil was shaken and intoxication flew from his head. He began terribly crying. The

attendants in the meeting feared for Imam al‐Hadi (a.s.) that al‐Mutawakkil might assault him and

they thought that al‐Mutawakkil would revenge on him.

Al‐Mutawakkil ordered his men to take the glasses of wine away from the meeting. He turned to

the pure Imam (a.s.) and said to him reverently, ‘O Abul Hasan, are you in debt?’

Imam al‐Hadi (a.s.) said, ‘Yes, four thousand dinars.’

Al‐Mutawakkil ordered four thousand dinars to be given to Imam al‐Hadi (a.s.) and returned him

back to his house with respect and honor. This event showed the jihad of Imam al‐Hadi (a.s.) and

his fixed situation towards that tyrant. He did not care for his rule and power. He preached him




and warned him from the punishment of Allah and said to him (through poetry) that he would die

and neither his armies nor his authority would save him from death, and that his delicate body

would be food for worms in the grave. Certainly al‐Mutawakkil had never heard such preaches

before. Instead, he filled his ears with the voices of songsters and songstresses. And finally death

came to him while he was between musicians and cups of wine, and the mention of Allah did not

come to

his

mind

throughout

his

life.

Al‐Bat~hawi informs against the Imam

Historians said that one day al‐Mutawakkil was afflicted with abscesses and he was about to die

from that. Al‐Fat~h bin Khaqan counseled him to send a messenger to Imam al‐Hadi (a.s.) to tell

him about his case that he might have some remedy. Al‐Mutawakkil sent a messenger to Imam al‐

Hadi (a.s.), who prescribed a remedy for him. After using the remedy al‐Mutawakkil was restored

to health. When his mother was informed that he recovered, she sent Imam al‐Hadi (a.s.) a pouch

of ten thousand dinars and she sealed it with her seal. Muhammad bin al‐Qassim al‐Bat~hawi

went to al‐Mutawakkil and told him that money and arms were carried to the imam. Al‐

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Mutawakkil was terrified and ordered Sa’eed the custodian to break into the house of Imam al‐

Hadi (a.s.) in the night and fetch all weapons and monies he might find there. Sa’eed went to the

house of Imam al‐Hadi (a.s.). He put a ladder and went up to the roof. It got too dark and Sa’eed

did not know how to get to the yard of the house. While he was confused, he heard Imam al‐Hadi

(a.s.) saying to him, ‘O Sa’eed, stay as you are until we bring you a candle!’ He was given a candle

and then he came down to the yard. He found Imam al‐Hadi (a.s.) wearing a wool‐garment and a

wool cap, and saw a prayer‐carpet on a mat. He searched the house but found nothing except

that pouch and ten thousand dinars. He lifted the prayer‐carpet of the imam and found a sword.

He took all that to al‐Mutawakkil. When al‐Mutawakkil saw the seal of his mother on the pouch,

he sent for her and asked her about matter. She said to him that she had vowed to give a gift to

Imam al‐Hadi (a.s.) when al‐Mutawakkil would recover from his illness, and said that when al‐

Mutawakkil recovered, she carried out her vow. Al‐Mutawakkil felt shy and added another pouch

of money to that pouch of his mother and ordered Sa’eed to take them to the imam. He took

them to the imam and apologized to him. Imam al‐Hadi (a.s.) replied to him by reciting this

Qur’anic verse, (Those who do wrong will come to know by what a (great) reverse they will be

overturned).[1]

The blockade against the imam




Al‐Mutawakkil imposed a serious economical blockade on Imam al‐Hadi (a.s.) and imposed severe

penalties on whoever sent legal dues or gifts to him. During the reign of al‐Mutawakkil Imam al‐

Hadi (a.s.) was in serious hardship and difficulties. The believers refrained from giving him the

legal dues as they refrained from visiting and having the honor of serving him for fear of the

oppressive government.

[1] Qur'an,

26:227.

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Imprisoning the imam

The tyrant ordered to arrest Imam al‐Hadi (a.s.) and put him in prison. After some days in prison,

Saqr bin Abu Dulaf came to visit him. The chamberlain, who knew him and knew that he was a

Shia, received and asked him, ‘What do you want and what for you have come?’

He said, ‘I have come for good.’

The chamberlain said, ‘You might have come to ask about your master!’

He said, ‘My master is Ameerul Mo'minin (he meant al‐Mutawakkil).’

The chamberlain smiled and said, ‘Be silent! Your master is the truth (he meant Imam al‐Hadi). Do

not fear me! I am on your belief.’

Saqr said, ‘Praise be to Allah!’

The chamberlain said, ‘Do you want to see him?’

Saqr said, ‘Yes, I do.’

The chamberlain said, ‘Sit down here until the mailman comes out.’

When the mailman went out, the chamberlain said to his attendant, ‘Take Saqr to the room where

the Alawid is imprisoned and leave them alone!’ When Saqr went into the cell, he saw Imam al‐

Hadi (a.s.) sit on a mat and before him there was a dug grave. Al‐Mutawakkil had ordered this

grave to be dug in order to frighten the imam. Imam al‐Hadi (a.s.) said to Saqr kindly and friendly,

‘O Saqr, what made you come?’




Saqr said, ‘I came to know your news.’ Saqr began crying feeling pity and fear for the imam. The

imam said to him, ‘O Saqr, do not worry. They cannot harm us.’

Saqr calmed down and thanked Allah for that. Then he asked the imam about some religious

questions and the imam answered his

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questions. Then he said farewell to the imam and left.[1] It was no long after that when the imam

was set free.

A vain attempt to assassinate the imam

Al‐Mutawakkil was unable to bear Imam al‐Hadi (a.s.) any more. It bothered him that people

talked about the virtues, vast knowledge, piety, and asceticism of Imam al‐Hadi (a.s.) and that the

Shia believed in his imamate and believed that he was worthier of the caliphate than him (al‐

Mutawakkil). Therefore, he tried to assassinate the imam and get rid of him but however he failed

to achieve his aim.

Al‐Fadhl bin Ahmad al‐Katib (the clerk) narrated that his father, who was the clerk of al‐Mu’tazz,

said, ‘We were with al‐Mu’tazz when one day we went to al‐Mutawakkil who was sitting on his

throne but very angry looking askance at his vizier al‐Fat~h bin Khaqan and shouting, ‘This is

whom you said about what you said!’

Al‐Fat~h tried to calm him down. He said to him, ‘O Ameerul Mo'minin,[2] it was fabricated

against him.’

Al‐Mutawakkil paid him no attention and said, ‘By Allah, I will kill this…who fabricates and defame

my rule.’ He brought four men from the Khazar, who understood nothing, gave them arms and

ordered them to kill Imam al‐Hadi (a.s.) when he would come to him. He said angrily, ‘By Allah, I

will burn his body in fire after killing him.’

Imam al‐Hadi (a.s.) came surrounded by the guards of the palace who glorified him by saying

loudly “la ilaha illallah; there is no god but Allah” and “Allahu akbar; Allah is great”. They said,

‘This is the son of ar‐Redha.’


[2] It refers to al‐Mutawakkil.




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When al‐Mutawakkil caught sight of him, he was affected by his solemnity and Allah cast terror

into his heart. He jumped from his throne, received the imam warmly, kissed him on the forehead,

and said

to

him

reverently,

‘O

my

master,

son

of

the

messenger

of

Allah,

the

best

of

whom

Allah

has created, my cousin, my lord Abul Hasan…’

Imam al‐Hadi (a.s.) advised and warned him of the punishment of Allah.

Al‐Mutawakkil asked him, ‘My master, why did you come at such a time?’

Imam al‐Hadi (a.s.) said, ‘Your messenger came to me saying; al‐Mutawakkil sends for you.’

Al‐Mutawakkil said, ‘The son of…lied. My master, go back to where you have come from!’ Al‐

Mutawakkil turned towards his viziers and sons and said, ‘Fat~h, Abdullah, Mu’tazz, escort your

master!’

Imam al‐Hadi (a.s.) left surrounded by a halo of reverence and glorification and the Khazars

refrained from killing him when they saw his solemnity, the honoring of the guards, and the

glorification of al‐Mutawakkil towards him.[1] And thus the attempt of al‐Mutawakkil failed.

Al‐Mutawakkil despises the imam

Envy filled the heart of al‐Mutawakkil who followed all ways to degrade Imam al‐Hadi (a.s.) and

belittle his position that was exalted among the public. He wanted to belittle the imam by making

him go on foot before him so that people might disregard him, but his vizier counseled him to give

up because that would make the public blame and criticize him. Al‐Mutawakkil paid no attention

to his vizier who counseled him again that he could order the officials and notables including the

imam to go on foot

[1] Al‐Kharayij by ar‐Rawandi.

(221)

so that no one would think that the imam alone was intended. Al‐Mutawakkil responded to his

vizier and ordered people to go on foot before him and they did. It was a very hot summer day.

Imam al‐Hadi (a.s.) oozed sweat. Zuraqa the chamberlain of al‐Mutawakkil saw the imam in that

state. He came to him, seated him in a vestibule there, took out a handkerchief and began wiping




the sweat of the imam. He said to the imam trying to comfort his pains,

‘Your cousin (al‐Mutawakkil) did not intend you particularly.’

Imam al‐Hadi (a.s.) looked at him and said, ‘Stop that!’ And then he recited this Qur’anic verse,

(Enjoy yourselves

in

your

abode

for

three

days,

that

is

a promise

not

to

be

belied).[1]

Zuraqa said, ‘I had a teacher who was a Shia. I often joked with him. When I went home, I sent for

him. When he came to me, I told him about what I heard from the imam (a.s.). He changed color

and said to me, ‘Be careful and store all what you have! Al‐Mutawakkil shall die or be killed after

three days.’ He understood that from the Qur’anic verse that Imam al‐Hadi (a.s.) recited. I was

affected by his speech and asked him to leave. Then I thought with myself and said that it would

not harm me to take precautions. If something like that happened, I would have taken my

precaution, and if not, I would lose nothing. I went to the house of al‐Mutawakkil and took all my

money. I deposited them with one of my acquaintances. After three days al‐Mutawakkil died. This

sign was the cause of my guidance and believing in imamate.’[2]

[1] Qur'an, 11:65.

[2] Bihar al‐Anwar, vol.12 p.134, al‐Kharayij.

The imam’s prayer against al‐Mutawakkil

Imam Abul Hasan al‐Hadi (a.s.) resorted to Allah and prayed Him with this holy du’a (known as the

du’a of the wronged against the unjust) which was one of the treasures of the Ahlul Bayt (a.s.);

“O Allah, I and so‐and‐so (he meant al‐Mutawakkil) are two slaves from Your slaves. Our forelocks

(heads) are in Your hand. You know our residence and depository, and know our resort and

abode, and our inwards and outwards, and know our intentions, and encompass our consciences.

Your knowing of what we show is as Your knowing of what we conceal, and Your knowing of what

we hide is as Your knowing of what we announce. Nothing of our concerns is hidden from You,

and no state of ours is kept secret before You. We have no shelter protecting us from You, and no

refuge keeping

us

away

from

You.

No

escaper

from

us

can

escape

from

You,

and

no

oppressor

can

protect himself by his power from You, nor his soldiers can defend him against You. No defeater

can defeat You by his might, and no mighty one can stand against You by his abundance. You

overcome him wherever he goes, and subject him to wherever he resorts. The wronged come to

Your door, and the oppressed from us rely on You and turn to You. They ask you for help when

helpers fail them, and cry for Your support when supporters turn backs to them. They resort to




You when shelters disappoint them, and knock Your door when doors are closed before them, and

get to You when inadvertent kings hide from them. You are aware of them before they complain

to You, and know what benefits them before they ask You for it. Praise be to You, the Hearing, the

Seeing, the Kind, the mighty.

O Allah,

it

has

been

in

Your

eternal

knowledge,

clear

judgment,

running

fate,

irrefutable

decision,

and inevitable will in all Your creations; the happy one of them and the wretched, the good one

and the bad, that if You have given to so‐and‐so (he meant al‐Mutawakkil) a power over me and

he wronged me by it, oppressed me, overcame me by the power You have given to him, and

(223)

became haughty towards me by the position You have made to him, and Your gifts to him

seduced him, Your patience with him made him be tyrannical, and so he did me a distress that I

could not bear, and intended me with evil that I failed to tolerate. I could not defend myself

against him for my weakness, and could not take my right from him for my humbleness. So I left

him to You and relied on You concerning him. I threatened him with Your punishment, warned

him of Your domination, and frightened him of Your revenge, but he thought that Your patience

with him was out of weakness, and Your giving him time was out inability. Nothing prevented him

and so he went far in his oppression, and exaggerated in his enmity, and exceeded in his tyranny

daring before You my Lord, and exposing himself to Your wrath which You do not repel from the

unjust, and ignoring Your punishment which You do not withhold from the oppressive. O my Lord,

here I am disabled before him, subjected under his rule, subjugated by his reins, defeated,

oppressed, distressed, afraid, terrified, suppressed. I lost my patience, and remained helpless.

Doors were closed before me except Yours, and directions were blocked before me except Yours.

My affairs were confused to resist his hardships to me. My thoughts failed to remove his

oppression. Whoever of Your people I asked for help disappointed me, and whoever of Your

creation I relied on betrayed me. I counseled with my advice and it told me to resort to You, and

inquired my guide and it did not guide me save to You, so I turned to You my Lord humbly,

servilely, submissively, knowing that there was no deliverance except near You, and no rescue

except by You. Carry out Your promise of supporting me and responding to my supplication for

You have said and Your saying is the truth that is not annulled or changed, (and he who retaliates

with the like of that with which he has been afflicted and he has been oppressed, Allah will most

certainly aid him),[1] and, glory be to You and sanctified are Your names, You said, (call

[1] Qur'an, 22:60.




(224)

upon Me, I will answer you),[1] and so I do as You have ordered me not as a favor from me on

You; how is that while it is You Who have guided me to that? My Lord, bless Muhammad and the

progeny of Muhammad and respond to me as You have promised me, O You Who do not fail the

promise.

My Lord, I do know that You have a day on which you avenge on the unjust for the wronged, and I

am certain that You have a time at which You take from the oppressor to the oppressed because

none of resisters can resist You, and none of opponents can run off Your hold, and You fear none

that may escape You, but my fear and intolerance fail me before Your patience, and the

expectance of Your insight. Your power over me, my Lord, is over all powers, and Your authority

defeats all authorities. The return of everyone is to You even if You give him time, and the coming

back of every oppressor is to You even if You respite him. Your patience with so‐and‐so (he meant

al‐Mutawakkil) and Your respiting him harmed me, and despair was about to overcome me except

for the trust I had in You and the certainty in Your promise. If it is in Your fate and eternal power

that he will repent of oppressing me or refrain from harming me or change from what he has

committed against me…O Allah, bless Muhammad and the progeny of Muhammad and put that in

his heart at this very moment before removing Your blessings that You have endowed me

with…and if it is in Your knowledge other than this that he will keep on oppressing me, then I ask

You O the Helper of the wronged and oppressed to respond to my call. Bless Muhammad and the

progeny of Muhammad and snatch him (al‐Mutawakkil) from his shelter with the snatch of the

Mighty, the Powerful, and surprise him in his inadvertence with the surprise of the Overcoming

King! Deprive him of his ease and authority! Scatter his gathers and assistants from around him!

Tear his kingdom thoroughly, and separate his supporters with every separation! Divest him of

Your blessing which he does not thank, and take the

[1] Qur'an, 40:60.

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dress of Your glory off him which he does not reward with goodness! Crush him O You the Crusher

of tyrants, and perish him O You Who had perished the ancient nations! Trounce him O You the

Trouncer of the unjust nations, and disappoint him O You the Disappointer of the transgressive

parties! Overwhelm his old, destroy his kingdom, omit his trace, remove his mention, put out his

fire, darken his day, cover his sun, destroy his life, increase his distress, degrade him, suppress

him, hasten his death, do not let a rank to him unless You disgrace it, and no pillar unless You tear

it down, and no unity unless You separate it, and no highness unless You demean it!…and show us

his supporters, soldiers, beloveds, and relatives scattered everywhere, and separated after their




unity, and masked after their power over the nation! Relieve the fearful and eager hearts with the

disappearance of his rule and delight the confused nation and the lost people! Remove by his

disappearance the annulled laws, ignored verdicts, forgotten heritage, distorted traditions,

deserted schools, averted mihrabs, and destroyed mosques!…Afflict him with a night that has no

like, and an hour that there is no remedy from, and a disaster that there is relief from!…Expose his

honor, and

disturb

his

ease!

Show

him

Your

great

assault,

utmost

revenge,

Your

power

that

is

over all powers, and Your sovereignty that is mightier than his sovereignty! Defeat him for me by

Your strong power, abort his cunning by Your cunning, rout his will by Your will, sicken his body,

orphan his children, decrease his life, disappoint his hope, remove his kingdom, increase his

misfortunes, make him busy with his body, do not relieve him from his sorrow, take him into

deviation, make his end into vain, make his blessing disappear, and his good luck to lowness, and

his sovereignty to declination, and his end to the miserable end! Make him die with his rage when

You want to make him die, and let him live with his sorrow if You want to let him live! Keep me

safe from his evil, slandering, backbiting, domination, and enmity! Look at him with a glance that

destroys him, for You are stronger in might and stronger in inflicting punishment! And praise be to

Allah the Lord of the

(226)

worlds.”

This du’a is from the treasures of the Ahlul Bayt (a.s) which they resorted to whenever an

oppressor poured his spite on them, and Allah responded to them and brought down His wrath on

their enemies.

This du’a shows the extent of the distresses and disasters Imam al‐Hadi (a.s) suffered during the

reign of al‐Mutawakkil the Abbasid tyrant who saved no effort in oppressing the Alawids and their

followers.

The death of al‐Mutawakkil

Allah responded to the prayer of Imam al‐Hadi (a.s.) and revenged on his enemy severely. After

this prayer al‐Mutawakkil lived no more than three days.

A plot was arranged to assassinate al‐Mutawakkil and to do away with him. The terms of the plot

were made perfect and kept very secret and finally it succeeded and the plotters lost no one of

them. The plotters were al‐Muntasir, Waseef at‐Turki (the Turk), and Bugha at‐Turki.

Al‐Muntasir




Al‐Muntasir (son of al‐Mutawakkil) had spite and malice towards his father and the reason, as we

think, belonged to two points;

The first, al‐Mutawakkil despised his son al‐Muntasir and exaggerated in that until he swelled his

nose. Al‐Muntasir was full of spite against his father. A day before his death, al‐Mutawakkil

brought al

‐Muntasir

to

his

meeting

and

abused

him

one

time

and

made

him

drink

over

his

capacity another. He said to his vizier al‐Fat~h bin Khaqan, ‘I shall be free from Allah and from my

kinship to the messenger of Allah if you do not slap him (al‐Muntasir).’ Al‐Fat~h got up and

slapped al‐Muntasir twice. Al‐Mutawakkil said to the attendants of his meeting, ‘Witness on me

you all that I have deposed al‐Muntasir (from the position of heir apparent).’ He said to al‐

Muntasir, ‘I have named you al‐Muntasir and people

(227)

named you al‐Muntadhir for your foolishness, and now you are al‐Musta’jil (reckless).’

Al‐Muntasir said to his father, ‘If you ordered to behead me, it would be better for me than what

you did to me.’ Then he left while being full of spite against his father and thinking of revenge.

After that he carried out the plot of assassination.

The second, al‐Mutawakkil was full of spite and hatred towards Imam Ali (a.s.) whereas al‐

Muntasir was contrary to him. He had a great love to Imam Ali (a.s.) and his progeny of the

Alawids and this was the reason, as historians said, behind the killing of his father.

These three persons were the most important members in this plot. They held secret meetings

and discussed the best ways to carry out their plan. They agreed on the following points:

1. To carry out the plot under the darkness of night

2. Closing the gates of the palace except the gate that led to the Tigris for fear of that supplies

might come to al‐Mutawakkil from the guards of the palace or from a unit of the army

3. Killing the prime minister al‐Fat~h bin Khaqan

4. Rumoring among the public that al‐Fat~h led a failed military coup and killed the caliph al‐

Mutawakkil but al‐Muntasir suppressed the coup and killed al‐Fat~h as revenge for the killing of

his father. These were some steps of the plan that the leaders of the coup (the plotters) agreed

on.




Executing the plot

The Turks, holding unsheathed swords and headed by Baghir at‐Turki, attacked al‐Mutawakkil on

the night of Wednesday the fourth of Shawwal[1] in 247AH.[2] Al‐Mutawakkil was drunk. Al‐Fat~h

bin Khaqan

became

astonished

and

cried

out,

‘Woo

unto

[1] The tenth month of the Muslim lunar year.

[2] Tareekh ibn Kathir, vol.10 p.349, Rawdhat al‐A’yan, p.108.

(228)

you! He is Ameerul Mo'minin!’ They paid him no attention. He threw himself on al‐Mutawakkil to

be the scapegoat but he saved neither his master nor himself. The Turks tore them both to pieces

that the flesh of each of them could not be distinguished from the other’s. They were buried

together. Thus the days of al‐Mutawakkil, who was the bitterest enemy to the Ahlul Bayt (a.s.),

came to an end.

The Turks left the palace and went to al‐Muntasir who was waiting for them. They saluted him

with the title of the caliphate. Al‐Muntasir rumored among people that al‐Fat~h bin Khaqan killed

his father and he revenged and killed him. Then he took allegiance for himself from the Abbasid

family and all units of the army.

The Alawids and their followers the Shia received the news of al‐Mutawakkil’s death with delight

and joy, because the tyrant, who turned their lives to unbearable distresses, perished. He was

killed between the cups of wine and musicals. His body did not suffer illnesses or pains except a

little when the swords harvested his life. Anyhow, that terrible nightmare disappeared from the

life of the Alawids and their followers. Imam al‐Hadi (a.s.) was delighted because Allah responded

to his prayer and perished the bitterest of his enemies and opponents.

The rule of al‐Muntasir

Al‐Muntasir assumed the rule after the coup against the government of his father. All classes of

people felt delight and joy because the oppression and tyranny of al‐Mutawakkil disappeared.

(229)

With the Alawids




Al‐Muntasir followed a rightly, fair policy towards the Alawids and the Shia. From the good

achievements he did to the Alawids were that he returned Fadak[1] to the Alawids, cancelled the

interdict on the entails of the Alawids and gave them back to them, deposed the wali of Yathrib

Salih bin Ali, who treated the Alawids badly, and appointed Ali bin al‐Hasan instead of him and

ordered him

to

treat

the

Alawids

kindly

and

do

them

good.[2]

Poets praised al‐Muntasir in their poems too much for the many favors he did to the Alawids. He

repaired what his father and grandfathers spoiled towards the Alawids who were their kin. He

comforted and treated them very kindly after they suffered distresses, hardships, and deprivation

from the previous governments.

The permission of visiting the tomb of Imam Ali

Al‐Mutawakkil had officially forbidden the visit to the tomb of Ameerul Mo'minin Ali (a.s.), but

when al‐Muntasir became the caliph, he permitted people to visit the tomb.

Annulling the interdict of visiting the tomb of Imam Husayn

Al‐Muntasir permitted Muslims to visit the tomb of Imam al‐Husayn (a.s.) after al‐Mutawakkil had

forbidden that and decreed severe penalties against whoever visited that holy tomb.

These favors of al‐Muntasir were and will be mentioned throughout history with high praise and

gratefulness. He proved his nobility, honesty, and high personality and proved that he did not slip

in the abyss which his father al‐Mutawakkil had slipped in and brought himself disgrace in this life

and eternal punishment in the afterlife.

[1] Fadak was a very vast, fertile village that the Prophet (s) had donated to his daughter Fatima

(s). It was rich of date‐palms and other fruitful trees.

[2] Tareekh ibn al‐Athir, vol.5 p.311.

(230)

His death

This noble man, who refreshed the hearts of the Alawids, did not live long. Death came over him

in the beginning of his rule. Most of historians said he did not die a natural death but he was

poisoned. The Turks assassinated him fearing that he might kill them and do away with their

influence and domination over the Islamic nation.




The Turks bribed his physician ibn Tayfur by giving him thirty thousand dinars to assassinate him.

Al‐Muntasir was ill and the physician advised to bleed him. He bled him with a poisoned blade and

he died soon.[1] He died on Saturday, the fourth of Rabee’ ath‐Thani,[2] 248 AH and was buried in

al‐Jawsaq.[3] By his death people lost much. It was he who destroyed his father’s throne which

was based on oppression and tyranny.

Anyhow, the books of history at hand did not mention any meeting or event that took place

between Imam al‐Hadi (a.s.) and al‐Muntasir. The certain thing is that Imam al‐Hadi (a.s.) was

delighted for al‐Muntasir’s procedures towards the Alawids that returned to them safety and

settlement which they missed during the reign of al‐Mutawakkil.

The reign of al‐Musta’een

After the death of al‐Muntasir al‐Musta’een assumed the rule on Sunday, the fifth of Rabee’ ath‐

Thani in the year 248 AH. He was as a tool run by the Turks. He had no political influence over the

body of his government. One of the poets said on that,

“A caliph in a cage between Waseef and Bugha,

he repeated what they both said to him as a parrot does.”[4]

[1] Tareekh al‐Khulafa’ by as‐Sayooti, p.357.

[2] It is the fourth month in the Islamic lunar calendar.

[3] Al‐Anba’ fee Tareekh al‐Khulafa’.


(231)

The caliph was like a parrot in a cage repeating unconsciously and unwittingly what his viziers said

to him. The rule was run by Waseef, Bugha, and other Turks. Neither al‐Musta’een nor his family

had influence or authority.

His wasting and lavishness

Al‐Musta’een wasted and spent money lavishly. He spent all what the previous caliphs had spared

in their treasuries of monies, jewels, furniture, weapons, war equipments, and other things.

Bugha at‐Turki denied that and said to him, ‘O Ameerul Mo'minin, these treasuries are the capital

of Muslims. The caliphs before you have gathered for a day when Islam and Muslims may face an

unexpected misfortune or disaster.’ But the caliph paid no attention and went on wasting the




monies of the state.

An example on his wasting was that he had a gallery in which he had put precious jewelries, and

splendid tools and utensils besides gold sculptures of animals, beasts, birds and humans. These

sculptures were inlaid with most precious stones. He ordered to made vessels of gold to be filled

with musk

and

ambergris.

Villages

of

gold

were

made

for

him

in

which

he

put

statues

of

cows,

buffaloes, sheep, dogs, plants, and fruits. And all that were made of gold.

This is an example on the absurdities of the Abbasid governments which overcame the wealth of

Muslims and spent it on their lusts and wishes.

The deposition of al‐Musta’een

The Turks snubbed al‐Musta’een and feared him. One day, he set out towards Baghdad. The Turks

sent for him asking him to return to Samarra’. He refused and went on to Baghdad. They deposed

him and took al‐Mu’tazz out of prison and paid him homage as the caliph. They prepared a great

army to occupy Baghdad. The two armies met and both sides suffered great losses but the war

continued. At last, they agreed on that al‐Musta’een should announce the deposition of himself

and give the caliphate

(232)

to al‐Mu’tazz on some conditions that they agreed on.

Al‐Musta’een gave the caliphate to al‐Mu’tazz who did not observe the conditions required from

him and he put al‐Musta’een in the prison of Wasit. He remained for nine months in that prison.

The Turks felt fear of al‐Musta’een although he was in prison. They took him out of prison and

brought him to Samarra’. Al‐Mu’tazz asked his chamberlain Sa’eed to kill him and he did.[1] The

author of al‐Fakhri said he was weak in mind, reason, and administration, and that many seditions

happened during his reign and his state was full of troubles and confusion.[2] We shall talk about

the rule of al‐Mu’tazz in a coming chapter because Imam al‐Hadi (a.s.) was martyred in that

period.

[1] Tareekh al‐Khulafa’, p.358‐359.

[2] Al‐Fakhri, p.222.




The age of the Imam

It may

be

very

useful

or

necessary

to

study

the

age

of

Imam

al

‐Hadi

(a.s.)

and

shed

lights

on

the

political, social, religious, cultural, and other sides of that age. Studying an age is one of the

methodical researches that is too necessary in the modern studies because it uncovers important

sides of the external influences on man and shows his intellectual and all psychological tendencies

that arise from his age and environments as psychologists says.

Political life

The political life in the time of Imam al‐Hadi (a.s.) was very bad. There was no security in all

countries of the Islamic world. Anarchy was everywhere because the Abbasid government lost its

authority and

influence

and

no

longer

had

its

terrible

power

it

had

during

the

reigns

of

al

‐Mansur,

ar‐Rasid, and al‐Ma’mun. The reasons behind that were:

The prevailing of the Turks on the rule

The Turks controlled the reins of power and prevailed on all the bodies of the state to a degree

that the Abbasid caliph had no authority or influence. The decisions were in the hands of the

Turks. They appointed and deposed whoever they liked of caliphs, viziers, and officials. One of

poets described the state of al‐

(234)

Musta’een by saying,

“A caliph in a cage between Waseef and Bugha,

he repeated what they both said to him as a parrot does.”

The Abbasid

caliphs

in

that

period

were

like

parrots.

They

had

nothing

from

the

caliphate.

The

Turks did everything whereas the caliph was in name only with no will or option.

The caliphate declined and lost its solemnity and superiority, and the caliphs had no significance.

It was mentioned that when al‐Mu’tazz assumed the caliphate, some of his companions sent for a




diviner and asked him how long the caliph would sit on the throne and how long he would live. A

humorous man from among the attendants said, ‘I know that.’ They asked him to tell them and he

said, ‘The matter is in the hands of the Turks. They decide how long he rules and how long he

lives.’ The all burst into laughter.[1]

Al‐Mu’tasim,

the

Abbasid

caliph,

appointed

Ashnas

the

Turk

as

the

wali

and

gave

him

the

right

to

appoint walis. It was prayed for Ashnas on the minbars[2] whereas praying was limited to the

caliphs before.

During his reign, al‐Wathiq appointed Ashnas as the wali on Baghdad and expanded his authority

until over Morocco. He gave him the right to run the affairs of all those countries and to appoint

whoever he liked without referring to the caliph. The caliph entrusted Ashnas with all the affairs

of the state and dressed him with two sashes of jewels.[3]

Ignorance of the Turks

The Turks had no any expertness in the affairs of rule and administration or in the political and

economical affairs. They were like nomads in all their behaviors.


[2] An‐Nujum az‐Zahirah, vol.2 p.229.

[3] Tareekh al‐Ya’qubi, vol.3 p.205.

(235)

Al‐Jahidh said about them, ‘The Turks are people of tents, inhabitants of deserts, and owners of

cattle. They are the nomads of the non‐Arabs. Crafts, trade, medicine, agriculture, engineering,

building, digging rivers, and yielding did not attract their attention. Their interest was in invasions,

raids, hunting, riding, fighting against heroes, searching for booties, and subjugating countries.

Their determination towards all that was well known and all meanings and means were subjected

to that. They mastered these matters and were skilled in them. It is these things that are their

crafts, trades, pleasure, pride, discourse, and night chat.’

The affairs of the state were in the hands of these rudes who knew nothing about civilization or

development. Therefore, the nation faced dangerous crises, terrible problems, and too many

misfortunes and bloody events.

Corruption of the rule

From the direct results of the domination of the Turks over the rule was the corruption of the rule




and inadvertency. Bribe was widespread among the officials of the state. The viziers, walis, and

clerks embezzled the monies of land taxes and other taxes and the yields that came to the state

from different countries.

In 229 AH, al‐Wathiq, the Abbasid caliph, confiscated from the clerks of the divans about two

million dinars,[1]

and

al

‐Mutawakkil

confiscated

ibn

az

‐Zayyat’s

money

which

he

had

embezzled

and the wealth of his clerk Umar bin al‐Faraj ar‐Rakhji. It was said that al‐Mutawakkil took from

him about one hundred and twenty thousand dinars and from his brother about one hundred and

fifty thousand dinars.[2] He also took from the chief of judges Yahya bin Aktham seventy‐five

thousand dinars.[3]

[1] Tareekh at‐Tabari, vol.9 p.125.



(236)

Shawqi Dhayf comments on this by saying, ‘This means that the viziers, clerks, and walis

embezzled the wealth of the state and nation. One thinks that there was no senior official in the

state unless he committed abominable crime. The walis bribed the vizier in order to stay in their

posts. Sometimes bribe was about two hundred thousand dinars besides gems and other gifts.[1]

Even the muhtasibs[2] took bribes and embezzled money through their watching traders and

merchants and the movement of buying and selling in the markets. It was narrated that Ahmad

bin at‐Tayyib bin Marwan ar‐Rakhsi, the philosopher, breached the trust when he was the chief of

the muhtasibs in Baghdad. He took, by this way, about one hundred and fifty dinars besides other

gifts and presents.[3] We do not exaggerate if we say that most officials of the state were involved

in that embezzlement and bribes.’[4]

The spread of bribe in this manner was a clear evidence on the corruption of the senior officials in

the Abbasid government and that most of the officials embezzled the wealth of Muslims unjustly.

The walis of the Islamic districts

The walis over the Islamic countries often bought their jobs and posts from the viziers. The vizier

al‐Khaqani sold the post of the wali over Kufa to nineteen walis in one day and took from each of

them bribe.

Most walis went too far in wronging people and extorting their money unjustly which made most

people complain of their injustice and oppression. At the days of al‐Wathiq, his vizier Muhammad




bin Abdul Melik composed a poem and ascribed it to one of the soldiers and gave it to the caliph.

He mentioned a flow


[2] A muhtasib was the official who controlled prices, weights, and measures in the market.


[4] Al

‐Asr

al

‐Abbasi

ath

‐Thani

(the

second

Abbasid

age),

p.120

‐121.

(237)

of grievances and distresses that the walis poured over the nation. In his poem he expressed the

misfortunes of the nation and the endless sufferings people received during the days of those

walis whom al‐Wathiq set up on the Islamic districts and entrusted with all the affairs of Muslims.

They were excessive in oppression. They embezzled the treasury and threw the innocent into dark

prisons and cells of torture.

The hatred towards the Abbasid rule

Muslims of all trends and tendencies hated the Abbasid rule and wished it to disappear a moment

after another because of the bad, devious policies of the Abbasid rulers which were different from

the laws of the Islamic Sharia in most cases, where the wicked became masters and the free were

subdued. The corruption of the Abbasid governments brought Muslims disasters and misfortunes

and threw them into great dangers. The Abbasid rulers and their officials extorted the wealth of

the nation and killed the great and reformers. They killed many people like the great martyr Zayd

the son of Imam Ali bin al‐Husayn who were martyred in the way of justice during the reign of the

Umayyads. They killed a big group of the Alawids like Yahya bin Amr bin al‐Husayn and others who

resisted injustice and oppression. Anyhow, Muslims hated the Abbasid governments and

disapproved their oppression and despotism against people.

Oppressing the Alawids

From the worst faces of the clumsy politics the Abbasid followed was the oppression against the

Alawids who were the heralds of the social justice in Islam. The Alawids were tried very severely

and they suffered distresses that no one had ever suffered in the world of Islam and especially

during the reign of al‐Mutawakkil who spared no effort in oppressing and punishing them. He

poured on them a flow of misfortunes and distresses. Historians said that his vizier Ubaydillah bin

Yahya bin Khaqan encouraged




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him to oppress them.[1]

Economical blockade

Al‐Mutawakkil imposed an economical blockade on the Alawids and officially forbade people from

helping or doing any good to them. Whenever he was informed that someone did them good

even a bit he subjected him to severe punishments.[2] Therefore, people refrained from helping

them with any kind of help or giving them any of the legal dues for fear of the revenge and

punishment of the tyrant.

The economical blockade harmed the Alawids and exhausted them to a degree that one dress was

used by some women of them. One of them wore it and offered the prayer and then another one

and so on. They always patched it. They sat at their spindle semi naked with unveiled heads,[3]

whereas the tyrant al‐Mutawakkil spent on his red nights millions of dinars and gifted, without

measure, thousands to singers, drinking companions, and effeminates, but prevented the progeny

of the messenger of Allah (a.s.) from receiving their rights and legal dues until he made them poor

and wretched.

One day, al‐Fat~h bin Khaqan the vizier gave al‐Mutawakkil a very beautiful maid as a present. She

came to him carrying a gold cup and a vat of crystal full of wine. He spent his nights with singers,

female dancers, and wine whereas the progeny of the Prophet (a.s.) suffered poverty, hunger, and

all kinds of distresses.

The Abbasid women and the singers and dancers around them strutted in silk and brocade while

the daughters of the messenger of Allah (a.s.) had no clothes to cover themselves with. Those

dark days passed and al‐Mutawakkil recorded in his history black

[1] Maqatil at‐Talibiyin, p.597.

[2] Ibid., p.599.


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pages full of sins and crimes against the progeny of the Prophet(a.s.).

Gifting monies to disparage the Alawids




Al‐Mutawakkil gifted great monies to mercenary poets who criticized the Ahlul Bayt (a.s.) in their

poetry. He gave abundant money and gold to Marwan bin Abu al‐Janub and appointed him as wali

on Yemen and Bahrain just for his hatred and criticism in his poems against the Alawids. So did he

with other insipid poets who sold their consciences and distorted the truth just for some transient

pleasures of

this

world.

Jailing the Alawids

From the hard and severe distresses the Alawids suffered during the reign of al‐Mutawakkil was

imprisonment. Al‐Mutawakkil arrested and threw many of them into dark prisons for no guilt but

just because they called for the rights of the nation and they adopted its aims and wishes. From

among the prominent Alawids, who were imprisoned by al‐Mutawakkil at that time, was

Muhammad bin Salih the great‐grandson of Imam al‐Hasan (a.s.),[1] and Muhammad bin

Muhammad bin Ja’far al‐Husayni who was arrested by Abdullah bin Tahir, who was one of al‐

Mutawakkil’s governors, and imprisoned in Naysabour. He remained in prison until he died.[2]

Some other Alawids ran away and lived disguisedly in far towns and villages for fear of the

Abbasid government like Ahmad bin Eesa bin Zayd bin Ali bin al‐Husayn, who died in loneliness,[3]

and Abdullah bin Musa bin al‐Hasan who was from the eminent Alawids and well‐known heroes.

He hid himself for fear of the Abbasids,[4] besides many others as mentioned by Abul Faraj al‐

Isfahani and other historians.


[2] Ibid., p.615.

[3] Ibid., p.619‐627.

[4] Ibid., p.628.

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The revolt of Martyr Yahya

Yahya bin Umar bin al‐Husayn bin Zayd revolted against the Abbasid government calling for the

rights of the oppressed and persecuted people and inviting to establish the rule of Allah in the

earth. He was a brave knight far away from the recklessness of the youth. He was not accused of

any defect.[1] People loved him and were loyal to him because he began his rising by refraining

from shedding blood or taking anything from people’s properties. He treated the all with justice

and fairness.

The cause of his revolt was for an isolation and misfortune he and others suffered from the Turks




during the reign of al‐Mutawakkil.[2] Groups from the people of Kufa followed him and he

revolted with them during the reign of al‐Musta’een. The caliph assigned Muhammad bin Tahir to

fight Yahya. He marched towards him with a big army. After violent fighting Yahya was martyred

and a page from the bright pages of jihad in Islam was folded.

After the

martyrdom

of

Yahya,

Muhammad

bin

Tahir

sat

in

a public

meeting

to

receive

congratulations for killing the progeny of the messenger of Allah (a.s.). Villains and flatterers

showed him joys and delight and congratulated him for the victory of killing the grandson of the

messenger of Allah.

Abu Hashim al‐Ja’fari went to Muhammad bin Tahir and said to him, ‘O emir, you are delighted for

killing a man, who if the messenger of Allah was alive he would be consoled for his death.’

Muhammad bin Tahir became silent and terrible silence prevailed over the meeting.

The captives from Yahya’s companions were taken to Baghdad after receiving too severe harms

and torture. Historians says that they were drawn barefoot and whoever of them was late would

be

[1] Maqatil at‐Talibiyin, p. 639.


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killed until the book of al‐Musta’een arrived ordering them to be set free and they were set

free.[1]

People became sad for the death of Yahya and wept for him too much. No one was elegized more

than him. Many well‐known poets elegized him and criticized the Abbasids.

Anyhow, the killing of Yahya was one of the great, shocking events in that age, for by killing him

the sanctity of the Prophet (a.s.) was violated whereas Allah, in the Holy Qur'an, had made the

love for the Prophet’s progeny as the reward for the Prophet’s efforts in carrying out the mission

of Allah.

Destroying the tomb of Imam Husayn




Al‐Mutawakkil destroyed the tomb of Imam al‐Husayn (a.s.) and this was one of many other

terrible misfortunes Muslims were afflicted with at that time. Al‐Mutawakkil was full of rage

whenever he heard or saw crowds of people visit the shrine of Imam al‐Husayn (a.s.) the master

of the

youth

of

Paradise,

whereas

the

graves

of

his

(al

‐Mutawakkil’s)

fathers

and

their

cousins

the

Umayyads turned into dunghills in dark, dreary places which were resorts for beasts. Those

graves, with their misery and gloominess, told the oppression and violence of their inhabitants

against Muslims.

The direct reason that made al‐Mutawakkil destroy the holy shrine was that some songstress sent

him her maids before he assumed the rule to sing for him when he drank, and when he became

the caliph, he sent for her to send him a songstress but she was not there. It was said to him that

she had gone to visit the holy tomb of Imam al‐Husayn (a.s.). She was informed of that while she

was in Kerbala. She hurried back to Baghdad and sent al‐Mutawakkil one of her maids. He asked

the maid where they were and she said, ‘My lady went to perform the hajj (pilgrimage) and took

us with her.’ It was the month of Sha’ban. Al‐Mutawakkil

[1] Maqatil at‐Talibiyin, p.p.644.

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was astonished and said to her, ‘Where did you perform the hajj in Sha’ban?’ She said, ‘To the

tomb of al‐Husayn.’

The tyrant was alarmed and angry when he heard that the pilgrimage was to the holy tomb of

Imam al‐Husayn (a.s.). He arrested the lady of the maid and confiscated all her wealth, and

ordered his officials to destroy the tomb. They refused insistently to destroy the tomb of the

grandson of their Prophet. Then, al‐Mutawakkil asked some Jews, headed by ad‐Dayzaj, to destroy

the tomb. They responded to him and destroyed the holy tomb in 237 AH,[1] and destroyed all

buildings around the tomb. They plowed the land around the tomb and made water flow over the

land[2] but water turned around the tomb without reaching to it; therefore, it was called al‐Ha’ir.

A pleasant smell was emitted from the tomb that people had never smelt like it.[3]

A nomad from bani Asad got the honor of visiting the holy tomb after it had been destroyed. He

began smelling the earth so that it might guide him to the holy tomb. When he took a handful of

earth, smelt it, and found it emitting a very pleasant smell. He cried and addressed Imam al‐

Husayn (a.s.) saying, ‘May my father and mother die for you! How fine you are! How fine your

tomb is, and how fine your earth is!’ Then he recited the following verse,




“They wanted to hide his tomb from his companion,

but the fine smell of the tomb’s earth guided to the tomb.”[4]

Al‐Mutawakkil

wanted

to

remove

the

tomb

of

Imam

Husayn

(a.s.),

the

master

of

the

youth

of

Paradise, and to remove any trace leading to it but all his efforts were in vain. The holy shrine of

Imam Husayn (a.s.) remained high throughout history. It was and is still the holiest place that all

human beings of different trends

[1] Akhbar ad‐Duwal, p.359.


[3] Ibid.

[4] Sharh Shafiyyat Abu Firas, vol.2 p.144.

(243)

and beliefs sanctified and still sanctify. Millions of people visit this holy shrine every year.

Professor Abbas Mahmud al‐Aqqad says, ‘It is today a sanctuary that Muslims, agreeing or

disagreeing, circumambulate, and it deserved to be circumambulated by every man. It is an

eternal symbol of that which this alive human gives among all creatures. The dome of the heaven

has never shaded a place of a martyr at all more honorable than those domes with the meaning of

martyrdom and the memorandum of martyrs…’[1]

Forbidding Muslims from visiting al‐Husayn

Al‐Mutawakkil forbade Muslims officially from visiting the holy shrine of Imam Husayn (a.s.). He

established military checkpoints and distributed spies everywhere to watch and chase the visitors

and punish them severely with killing, crucifying, cutting the hands, and other kinds of

punishment. In spite of all those severe punishments, Muslims did not refrain from visiting the

grandson of their holy Prophet (a.s.). They crowded around the holy shrine. When al‐Mutawakkil

knew about that, he sent one of his leaders with an army to prevent people from visiting the

shrine. People resisted and said to the leader, ‘If you kill us all, we will not refrain from visiting him

(Imam Husayn).’ He wrote to al‐Mutawakkil about the situation and al‐Mutawakkil ordered him to

give up.

In 247AH al‐Mutawakkil was informed that people in great masses came to visit the holy shrine.

He sent them a big army and ordered the caller to call out that al‐Mutawakkil would be free from




whoever visited al‐Husayn.[2] He killed, imprisoned, and imposed big taxes on people but he

failed to stop them from visiting the holy shrine of Imam al‐Husayn (a.s.). People offered their

lives and wealth generously for the sake of visiting Imam al‐Husayn (a.s.).

[1] Abu ash‐Shuhada, by Abbas Mahmud al‐Aqqad.

[2] Sharh Shafiyyat Abu Firas, p.144.

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Complaint of Muslims

Muslims complained of al‐Mutawakkil and abused him in their societies and meetings. They wrote

the cursing against him on mosques and walls, in the streets of Baghdad and other towns. The

following verses, which were composed by a poet who concealed his name for fear of the

government though it was ascribed to ibn as‐Sikkit or al‐Bastami,[1] were memorized by people

and spread among all classes of society:

“By Allah, if the Umayyads had killed the son[2] of the Prophet unjustly,

his cousins[3] did the same; here is his tomb destroyed!

They felt sorry that they did not participate in killing him,

So they chased him in the grave.’[4]

The Abbasids exceeded what the Umayyads did in oppressing and distressing the Alawids. In fact,

in spite of all severity and malice the Umayyad treated the Alawids with, they were better and

nobler much more than most of the Abbasid kings. Some Umayyad rulers had had virtues that the

founder of the Abbasid state al‐Mansur ad‐Dawaniqi had not any as Imam as‐Sadiq (a.s.) said.

Economical life

The economical life in the age of Imam al‐Hadi (a.s.) was absolutely confused. There was no

scientific, economical system that the state depended on. The state sank under economical

confusion that was governed by neither the Islamic economical system nor others. The caliph, the

Turks, the viziers, and the

[1] Fawat al‐Wafiyyat, vol.1 p.203.

[2] Imam Husayn (a.s).

[3] The Abbasids who were the cousins of the Prophet (a.s) and of Imam Husayn (a.s).




[4] Akhbar ad‐Duwal, p.159, Tareekh al‐Khulafa’, p.347.

(245)

officials robbed the economy of the nation and extorted its wealth, and then accumulated great

capitals in their private treasuries at the time when poverty and wretchedness were widespread

everywhere in the nation. The majority of people moaned under the pressure of poverty. They

could not have the slightest necessities of living whereas al‐Mutawakkil and other Abbasid caliphs,

who were contemporary with Imam al‐Hadi (a.s.), excessively wasted the wealth of Muslims.

The waste of al‐Mutawakkil

Al‐Mutawakkil spent the wealth of Muslims on his lusts and pleasures over the limit. The treasury

was as his own property and he spent from it as he liked. Al‐Mas’oudi says, ‘Expenditures did not

reach at any time what it reached at the time of al‐Mutawakkil.’[1] The wealth was spent on

singers, the maids of the palace who were about four thousands, clowns, and the poets who

disparaged the Ahlul Bayt (a.s.) and this class were given great amounts. The wealth of Muslims

was spent excessively in this way while it was supposed to be spent on Muslims to better their

lives and conditions.

When one of his sons was circumcised, al‐Mutawakkil held a festival and spent uncountable

money. Al‐Imrani reported that event by saying, ‘A tablecloth was spread at the bank of the Tigris

and people of all classes had food. Then cups of wine were served and people drank. Al‐

Mutawakkil ordered woolsacks full of dinars and dirhams mixed together to be brought. Heaps of

money were made before people. A caller called out that whoever drank a cup of drink could take

three handfuls of that money. Every one took three handfuls and it was so on until the sunset. Al‐

Mutawakkil also ordered dinars and dirhams to be poured in the middle of the meeting. The

money was poured and was so much that it prevented people from seeing each other. A caller

called out that Ameerul Mo'minin (al‐Mutawakkil) allowed the attendants to loot


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from those monies. People threw themselves on those heaps of money and carried them off.

When night came, candles of ambergris were lit. Some of those candles were like date‐palm trees

which were set up at the bank of the Tigris where one at the other bank could read a book with




the light of those candles.’[1]

Celebrating the homage to his sons

Al‐Mutawakkil spent great monies on the celebration he held on the occasion of taking homage to

his sons

Muhammad

al

‐Muntasir,

az

‐Zubayr

al

‐Mu’tazz,

and

Ibrahim

al

‐Mu’ayyad

on

Monday,

the

first of Muharram in 236AH. He invited all classes of people and spent astonishing amounts in that

celebration. A tablecloth of about four farsakhs[2] was spread in the garden which he had

established in Samarra’ and built his palace known as al‐Ja’fari in. The palace was seven farsakhs

long and one farsakh wide. It was filled with people. Statues of ambergris, camphor, and vessels of

musk were put before people. Whoever drank a cup of drink, took some musk, smelt it, and put it

into his pocket or gave it to his servant. The vessels were refilled continuously. It was so since the

sunrise until the sunset. Al‐Mutawakkil sat on a throne of gold studded with jewels and the heirs

apparent were standing before him wearing crowns studded with jewels. People of different

classes were sitting or standing. The sunrays reflected on gold vessels spread in the meeting, gold

belts, and gilded swords and shields.

These abundant monies, which were spent on such celebrations and festivals, were the wealth of

Muslims that must, according to Islam, be spent to improve the conditions of Muslims, grow their

powers, and increase their incomes, but unfortunately nothing of that happened under the

shadow of those corrupted regimes.


[2] Farsang: a unit of distance equal to 6km.

(247)

Bondmaids

The palaces of the Abbasids were crowded of bondmaids who were brought from different

countries of the world. Al‐Mutawakkil had about four thousand bondmaids and he slept with all of

them.[1]

Of course, millions of dinars from the treasury of Muslims were spent on these bondmaids, and

because of these bad behaviors the general economy of the nation was paralysed.

Palaces

Al‐Mutawakkil and other Abbasid caliphs built huge and unequaled palaces where no one had




ever seen like them. One of al‐Mutawakkil’s palaces was built on a ship. Millions of dinars were

spent on those palaces.

Ash‐Shabasti said that the palaces cost al‐Mutawakkil two hundred and seventy‐four million

dirhams and five hundred and thirteen million and twenty‐five thousand dinars.

1. Al

‐Ja’fari

It was the most important palace of al‐Mutawakkil. The building of this palace cost him about two

million dinars.[4] When the palace was completed, al‐Mutawakkil sent for clowns and jesters, and

when they performed some comic scenes, he gave them two million dirhams.[5] But time

attacked al‐Ja’fari and turned it into ruins that even beasts rejected it because it told the

oppression and cruelty of al‐Mutawakkil.

[1] Siyer A’lam an‐Nubala’, vol.8 p.153, Tareekh al‐Khulafa’, p.349, Akhbar ad‐Duwal, p.116.

[2] Ad‐Diyarat, p.102.

[3] Nihayat al‐Arab, vol.1 p.406.

[4] Mu’jam al‐Buldan, vol.2 p.143.


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2. Al‐Burj

It was a very beautiful palace. He spent on the building of this palace about one million and seven

hundred thousand dinars.[1] Ash‐Shabasti described it by saying, ‘Al‐Burj was the most beautiful

building of al‐Mutawakkil. He made in it big statutes of gold and silver and a wide pool with plates

of gold and silver. Beside the pool there was a tree of gold with birds that whistled. It was adorned

with jewels. He called the place Tuba as the name of the Paradise. A big throne of gold, with two

big lions and a drawer having pictures of beasts and eagles, was made for him there with other

things as the throne of Prophet Solomon (a.s.) had been described. The walls were covered from

inside and outside with mosaic and gilded marble.’[2]

3. Al‐Maleeh

It was a wonderful palace. He spent on it five million dirhams.[3]

4. Ash‐Shabandaz

It was one of his wonderful palaces that cost ten million dirhams.[4]

5. Al‐Mukhtar

It was a very wonderful palace that cost five million dirhams.[5] It had wonderful pictures, one of




which was a picture of a church with monks.[6] This showed that he was influenced by

Christianity.

6. Al‐Gharw

It was a very beautiful palace that cost one million dirhams.[7]

7. Barkwar

It was the most beautiful and most wonderful of al‐Mutawakkil’s palaces. He spent on it twenty

million dirhams.[8] It was in this

[1] Tareekh al‐Ya’qubi, vol.3 p.222, ad‐Diyarat, p.103.

[2] Ad‐Diyarat, p.103.

[3] Mu’jam al‐Buldan, vol.3 p.175.

[4] Ibid., p.319.

[5] Mu’jam al‐Buldan.

[6] Ibid., vol.5 p.70.

[7] Ibid., vol.4 p.192.

[8] Ibid., vol.2 p.328.

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palace that al‐Mutawakkil had held his excessive banquet on the occasion of circumcising his son

al‐Mu’tazz as we have mentioned before.

8. Al‐Hayr

It was a beautiful palace that cost four million dirhams.[1]

Al‐Mutawakkil and other Abbasid caliphs adorned their palaces with wonderful pools surrounded

by wonderful pictures and statutes. They adorned some pools with plates of gold and silver and

furniture stud with jewels and gems.[2]

Those pools were a place of amusement for the Abbasid caliphs and their mock at people. One

day, al‐Mutawakkil ordered Ibadah the effeminate to be thrown into one of those pools in the

winter while it was very cold. Ibadah was about to die and then al‐Mutawakkil ordered him to be

taken out of water and to be given new clothes to put on. He approached and asked him, ‘How

are you now?’

Ibadah said, ‘I have just come from the afterlife?’




Al‐Mutawakkil laughed and asked him, ‘How was my brother al‐Wathiq there?’

Ibadah said, ‘I did not visit the Hell.’

Al‐Mutawakkil laughed and gifted him.[3]

He shot ibn al‐Abrah the foolish poet by the mangonel and when he went high in the air, al‐

Mutawakkil said, ‘Clear the way! The mangonel is coming to you.’ The poet fell into the pool. Nets

were thrown over him and he was caught like fish.[4]

It was required from al‐Mutawakkil to spend his time and efforts to serve the Islamic nation and

work for its development in the

[1] Mu’jam al‐Buldan.

[2] Nihayat al‐Arab, vol.1 p.406.

[3] Al‐Iqd al‐Fareed, vol.6 p.430.

[4] Fawat al‐Wafiyyat by al‐Kutubi, vol.2 p.356.

(250)

economical, cultural, social, and other fields, but he did nothing of that. Instead, he spent his time

and the wealth of Muslims on vanities, amusements, and lusts. His palaces were places for

singing, drinking, and other vices.

Gifts to the poets

Al‐Mutawakkil and other Abbasid caliphs gifted great monies to mercenary poets who formed the

most important part of the media at that time. The poets, who criticized the Alawids in their

poems, got too much money because they fixed the position of the Abbasids and made people

think that they were closer to the Prophet (a.s.) and worthier of his position than the Alawids.

Once, Ibrahim bin al‐Mudbir recited a poem praising al‐Mutawakkil who was pleased with it and

gave the poet fifty thousand dirhams and asked his vizier Ubaydillah bin Yahya to find him a good

job.

He gave Abul Shibl al‐Barjami thirty thousand dirhams after reciting him a poem of thirty

verses,[1] and gave as‐Sawli one hundred thousand dirhams, and so did his son.[2] When Marwan

bin Abul Janub praised him in a poem, he gave him two hundred thousand dirhams and new

clothes. For another poem he gave him one hundred and twenty thousand dirhams, fifty

garments, a mule, a horse, and a donkey.[3] The poet praised al‐Mutawakkil on another occasion




and got from him one hundred and twenty thousand dirhams and some clothes,[4] and fifty

thousand dirhams on another occasion.[5]

As for Ali bin al‐Jahm the poet, al‐Mutawakkil made him so wealthy because he dedicated his

poetry to praise the caliph particularly. The excessive gifts of al‐Mutawakkil were not limited

[1] Al

‐Aghani

by

Abul

Faraj

al

‐Isfahani,

vol.14

p.193.

[2] Ibid., vol.10 p.64.

[3] Al‐aghani.

[4] Tareekh al‐Khulafa’, p.349.

[5] Al‐Aghani

(251)

to poets only, but they included singers, clowns, and drinking companions. Al‐Mas’oudi says, ‘No

one in his (al‐Mutawakkil’s) state was expert in serious or love poetry unless he got a good share

of money.’[1]

The wealth of the nation and its economical abilities were dispelled on vanities, amusements, and

pleasures. Nothing was spent on the public welfare. Shawqi Dhayf says,

“…In this way millions of dinars and dirhams were spent, without consideration or control, on the

parties of the palace; those parties which supplied the stories of “A thousand and one nights” with

all what might come to one’s imagination of luxury and lavish spending. That wealth, which was

supposed to be spent on preparing armies to resist the Turks and the Byzantines, was wasted

foolishly while people strove and worked hard, but suffered poverty and wretchedness. At the

same time, al‐Mutawakkil and other than al‐Mutawakkil played with the people’s wealth. Millions

after millions were spent on building high palaces which were places for singing, dancing, and

drinking, and heaps of gold and silver were scattered here and there. It was narrated that one day

al‐Mutawakkil was drunken in his palace called al‐Barkwar. He said to his drinking companions

where it was not the season of flowers, ‘What do you think if we hold a festival of flowers?’ They

said to him, ‘These days are not of flowers.’ He sent for Ubaydillah bin Yahya, who was one of his

viziers, and asked him to coin five million dirhams each of two weights of silver. When the

dirhams were coined, he ordered his vizier to dye some of the dirhams red, some yellow, some

black, and to leave some as they were. The vizier did as he was ordered. Then al‐Mutawakkil

ordered his seven hundred servants and retinue to prepare a new garment and cap different in

color from each other and they did. Al‐Mutawakkil waited until a windy day came and he ordered

a large tent of forty doors to be erected. He

[1] Tareekh al‐Khulafa’, p.349.




(252)

came into

the

tent

surrounded

by

his

drinking

companions

and

his

servants

wearing

their

new

dresses. He ordered the dirhams to be scattered a group after another like flowers. They were

scattered successively and the wind carried them for they were light. They flew in the air like

flowers did.[1]

It was a result of idleness, and excessive luxury. The caliphs enjoyed life to the extent of

foolishness and mania, whereas classes of people behind them lived in straits and pressing

poverty.’[2]

To the Paradise

Imam al‐Hadi (a.s.) suffered pressing misfortunes and distresses from the Abbasid tyrants. They

spared no effort in oppressing and harming him. Al‐Mutawakkil was the most spiteful towards

Imam al‐Hadi (a.s.) from among all the Abbasid caliphs. He oppressed him too much. He moved

the imam from Yathrib to Samarra’ and imposed on him house arrest, and surrounded his house

with

policemen

who

watched

even

his

breaths.

Al‐

Mutawakkil

prevented

ulama,

jurisprudents,

and narrators from meeting him, taking from his knowledge and narrating his fatwas and

opinions. Doing this, al‐Mutawakkil committed a terrible crime against knowledge. He imposed

economical blockade against the imam and prevented people from taking the legal dues, which

came from the different Islamic countries, to him. He left the imam in a pressing neediness. He

ordered his men to search the house of the imam from time to time that they might find arms or

books objecting to the Abbasid rule so that al‐Mutawakkil might find an excuse to kill the imam

but nothing was found. Sometimes, he ordered his men to bring him the imam in whatever state

he was. Once, the imam was brought while al‐Mutawakkil was drunk and before him there were

vessels and cups of wine and he was surrounded by groups of male and female singers, but the

imam was

sharp

with

him

and

began

advising

him,

reminding

him

of

the

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afterlife, and scolding him for the corruption he was in. When al‐Mutawakkil saw the imam insist

on keeping away from him, refuse to associate with him, and devote himself to Allah, he ordered

his men to arrest and put him into prison.

Narrators said that some man heard Imam al‐Hadi (a.s.) saying from inside the prison, ‘I am more

exalted near

Allah

than

the

she

‐camel

of

(Prophet)

Salih.’

Then

he

recited

this

Qur’anic

verse,

(Enjoy yourselves in your abode for three days, that is a promise not to be belied).[1]After three

days, the tyrant was killed by his son al‐Muntasir.[2]

After the death of al‐Mutawakkil, the distress of Imam al‐Hadi (a.s.) did not end. The Abbasid

government kept on watching him and plotting day and night to do away with him. The Abbasids

bore malice towards him because he was highly regarded and sanctified by all the nation, whereas

the Abbasids got no respect or regard like that. Besides that there was a big part of the nation

believing in the imamate of Imam al‐Hadi (a.s.) and believing that he was worthier of the Islamic

caliphate than the Abbasids who indulged in pleasures and lusts and governed the nation, like the

Umayyads, with violence, oppression, and haughtiness.

The assassination

Imam al‐Hadi (a.s.) became a heavy burden on al‐Mu’tamid the Abbasid caliph after he saw

people talk about the virtues, knowledge, asceticism, and piety of the imam and prefer him to all

other Muslim ulama. He became angry, envious, and spiteful against the Imam His ill will led him

to commit the worst crime in Islam. He inserted fatal poison to the imam, who, after having the

poison, kept to bed. The poison reacted in all his body and he suffered intolerable pains. The Shia

and the notables of the state visited him, and the all were covered with deep sorrow.

[1] Qur'an, 11:65.

[2] A’lam al‐Wara, p.363.

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The next imam

Imam al‐Hadi (a.s.) appointed his son Abu Muhammad al‐Hasan (al‐Askari) as the imam after him

and set him as the general authority for the Shia after his death. He insinuated to his close

companions about the imamate of his son Abu Muhammad (a.s.) before. Imam al‐Hadi (a.s.)

entrusted his son imam al‐Hasan al‐Askari (a.s.) with the procedures of funerals, prayer, and burial

after his death, and recommended him of other recommendations concerning his affairs.

To Paradise




The poison reacted inside the body of Imam al‐Hadi (a.s.). Violent pains attacked him and death

approached him quickly. When he felt the inevitable death, he turned towards the qibla and

began reciting some suras of the Qur'an. He breathed his last while the mention of Allah was still

on his lips. His great, pure soul ascended to its Creator surrounded by the angels. The earthly

world turned

dark

while

the

Heavens

shone

bright

to

receive

his

coming.

People

lost

much

good

by his death because it was the leader, guide, and defender of the rights of the weak and the

oppressed that died.

Imam Abu Muhammad al‐Hasan al‐Askari (a.s.) washed the pure body of his father, enshrouded it,

and offered the prayer of the dead on it while his heart was full of pain, sorrow, and regret.

Processions of escort

Samarra’ was shocked by the great disaster. People of all classes hurried to get the honor of

escorting the pure body of the great imam who was the remainder of prophethood and imamate.

State offices and shops were closed. Viziers, ulama, judges, prominent leaders of the army, and

the eminent members of the Abbasid family walked before the bier feeling the big disaster, and

mentioning the virtues and favors of the imam, and expressing the great loss that afflicted the

Islamic nation. Splendid funerals

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were held that Samarra’ had never seen like before.

In the last abode

The pure corpse was carried under a halo of takbir and glorification to the last abode of the imam

(a.s.) that was his house which he had assigned to be a graveyard for him and his family. Imam al‐

Hasan al‐Askari (a.s.) put the pure corpse of his father into the tomb, while his tears were flowing

over his cheeks. He buried his father and buried with him the values of knowledge, patience,

piety, and probity.

After the burial, the masses of people came to Imam al‐Hasan al‐Askari (a.s.) and comforted him,

while he was standing with his family to thank the comforters.

The date of his death



Imam al‐Hadi (a.s.) died on Monday, the twenty‐fifth of Jumadi al‐Akhirah[1] in 254AH when he

was forty years old.[2] Other than this date is also mentioned in some sourcebooks.

[1] The sixth month in the Islamic calendar.

[2] Noor al‐Absar, p.150, Kashf al‐Ghummah, vol.3 p.174.

The Life of Imam Ali Bin Muhammad Al Hadi

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